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Talk:Magic and religion

Untitled
I have removed the following:
 * In no case can either Wicca, or NeoPaganism be correctly identified with Satanism, which owes its structure and memes primarily to inversions of monotheistic texts.

as it is entirely POV in regards to Satanism. ArtsyF3ck

I remnoved the following sentence from the article:
 * Examples of the suppression of magical belief and practice range from the eradication of neighboring polytheistic tribes by the early Hebrews

There are three reasons that I removed this: (A) the Tanakh (Hebrew Bible) does not state that practioners of magic must be exterminated, anywhere. It does say that certain pagan tribes, which it described as heinously immoral, should be wiped out....but... (B) Although the Tanakh starts out by saying that the Israelites waged a war which wipied out certain pagan tribes, the later books of this same Bible admit that these tribes never were wiped out. According to the Bible, the extermination never occured. (C) Modern historical studies deny that the Israelites came into the land of Canaan as a large army and wiped out all these tribes. So the claim has no support. RK

 * Although the Tanakh starts out by saying that the Israelites waged a war which wipied out certain pagan tribes, the later books of this same Bible admit that these tribes never were wiped out. According to the Bible, the extermination never occured.  What you seem to be saying is that according to the Bible, the extermination both did and did not occur.  That is, the larger work "the Tanakh" includes both claims.  Is there any reason to prefer your interpretation (that the "earlier" parts of the Bible assert exterminations which did not happen, and "later" ones correct this) over the obvious contrary (that "earlier" parts of the Bible correctly describe exterminations which "later" authors wished to deny ever happened)?  --FOo

 * The Torah (first five books of the Bible) uses rhetorical devices such as exagerration on many subjects, not just on this one. For example, consider the obvious exageration that some 600,000 adult males (implying a total population of about 2 million Israelites) left Egypt and entered the land of Canaan. We know now that this massive exodus could not have happened; the population of Canaan at this time was about 50,000, and didn't greatly increase during this time. (A smaller exodus, however, certainly could have taken place, and I believe did take place.) Most historians now agree that the Hebrew Bible is not very good history, and probably was never intended for this purpose (i.e. serious history as we know it today) to begin with. RK

 * Your suggestion that later authors wish to deny certain facts is incorrect. Later biblical authors just reported something a bit more accurate. When you live among the pagan tribes of Canaan, it is hard to claim that they don't exist, because they were all wiped out!  We cannot make historical claims based on a few sentences in the Torah (i.e. that the Israelites exterminated certain native pagan tribes of Canaan) and ignore the rest of the Bible (which admits that the extermination didn't occur), and ignore the other archaelogical evidence. Check out the Anchor Bible commentary (Doubleday), or any other critical historical studies of these books; they will blow your mind. By the way, this is not to say that everything in the Bible is false, either. See The Bible and history for more on this topic. RK

"However this view is an ethnocentric one". This statement is totally POV.

I was very pleased to see the redirect to Magic (paranormal) removed, and I don't have any strong objections to the modifications that are now being made to Magic (religion), at least not at this time. Rather, I just did a cut and paste of a previous version of this article that seemed to capture the essence of what the Magic (religion) article was before the redirect was established to Magic (paranormal). However, I must say that magical beliefs and practices are part and parcel of monotheistic religions, notwithstanding the fact that monotheism often associates magical practices with "evildoers." On this note, any extended discussion of black magic in the context of monotheism should probably be moved to the article on Witchcraft. -- NetEsq 17:35 Mar 18, 2003 (UTC)

More kudos! Renaming the article from Magic (religion) to Magic and religion put this article into its proper context, i.e., the anthropology of religion. -- NetEsq 01:00 Mar 20, 2003 (UTC)

The section called Related religious practices is a bit flaky, especially in the phony analysis of how "ritual" differs. "Related" according to whom? certainly not religious people. Mkmcconn 05:20, 26 Oct 2003 (UTC)

I would simply like to point out at the moment that not all researchers in this particular field agree that magic is a notion that can be dubbed universal that easily; a main caveat is that we should not use our own 21st century preconceptions on the matter to dub anything that would appear as affecting reality through paranormal means as magic; e.g. singing a sort of prayer over a wound, so that it would heal, was standard medical practice in classical Athens (ca 5th cent BC) that was by no means to be ommitted by the physician tending said wound; but then again we have the hippocratic "on the Sacred Disease" which is in part a polemic against people professing to be able to cure not through medicine, but through magical means, such as spells and incantations; yet Hippocrates does not condemn the singing over the wound I just mentioned, he probably did it himself.

The opinion of certain influential reasearchers on the matter (e.g. Dickie "Magic and Magicians in the Greco-Roman World" (2001), or Graf "Gottesnaehe und Schadenzauber" (1996)) is roughly that "magic" as a category of thought evolved in a Greek environment at ca 5th cent. BC. What really constitutes magic is an array of mainly foreign religious practices that are not endorsed by state religion and are thus regarded as unclean. The terms also used to describe a sorcerer are terms of abuse (magos, pharmakos, etc), and calling someone a sorcerer is a grave insult. So in a nutshell the fundamental difference between religion and magic is that magicians indulge themselves in unclean religious practices, whereas pious individuals have nothing to do with sorcerers and practise accepted ceremonies. If we follow this train of thought we will be hard pressed to term, say, shamanistic practices as magic.

I am not taking a firm position on the matter, as I have a lot of study to do yet on it; but I would like this post to serve as a caveat for those interested that we should not apply our rationalist prejudices on ancient "irrational" matters like magic, but we should try to think more like the actual people of the era that a particular notion is first applied. Lucius Domitius 22:06, 30 October 2005 (UTC)

Recent Rewrite
This article reads like an essay. Heck, even if sources were found, this entire article should have "in the minds of some modern pagans" or the like prefacing it. Now, don't get me wrong, normally beliefs, correct or false, are worthy of being reported on- hence all the fun articles on Norse mythology and certain modern religions of dubious legitimacy. But some very strong statements are simply asserted here as fact. The assumption seems to be that there's "true" magic, and then evil religion stamping it out (so too were shamans and adepts devolved into priests and a priestly caste.). Plus, apparently monotheism is locked into some kind of intractable battle with magic (maaaaaybe you can say that about Abrahamic religions, but "monotheism" is way too wide a net).

I tried to talk about magic in the context of all religions, not merely paganism as the old article was. Sadly, I don't know so much about many Eastern religions; if anyone can put in more details on Buddhism and Shinto and the like, that'd be great. SnowFire 18:19, 26 June 2006 (UTC)

83.141.103.162's edit.
I don't see what was gained by having lots of tiny paragraphs; the intent of the original grouping was to trace "standard" sacrifice through history, then trace human sacrifice and attitudes. That's lost by making each stand alone.

Anyway, I worked in the comments on Asatru and the like, but I left one comment out:

 * In Nigeria human sacrifice with the belief of good fortune and wealth is return is a form of common black magick.

First off, the grammar is off here, as this sentence doesn't entirely make sense (I assume you mean "returned", but even then, it isn't well-written). Secondly, this is a really strong claim- human sacrifice is common? If this is true, then at least link to another Wikipedia article on it, even if you can't source it. Strong claims require sources.

(By the way, I do have some sources on the cite request for the moloch, but sadly, the moloch article has suffered some linkrot. I'll see if I can dig up the names of the historians who commented that, but really, it's not exactly a leap if you accept the moloch theory in the first place, which is the disputed part.)  SnowFire 16:09, 24 August 2006 (UTC)

There is no "Magic" religion. There are religions that have beliefs in supernatural paranormal, magick (as in personal manifestation), miracles etc. But there is no "Magic religion," as such. You can only refer to religions that have beliefs in magic, and even then you have to define what magic is. I.E. is there a difference between Jesus preforming a healing miracle, and having his prayers answered, than a Wiccan casting a spell for someone to be healed, and having the spell take effect? It is not the religions themselves, but how we use them, manipulate the priniciples of that religion to state what we would like it to state, misinterpret the messages of those religions, that determines the true magic of any religion. You cannot discuss magic as a religion, but you can discuss the principles of various types of "magics (incl. spells and/or miracles)," within various religious philosophies, doctrines and teachings. The article is better titled "Magic within religion..." Which religion is magical or non-magical. Even evolution theories seem pretty magical to me.

 * I might be missing something, but how does "Magic and religion" imply that there is such a thing as a "magic religion"? Fuzzypeg ☻ 06:54, 23 May 2007 (UTC)

Magic pitted against religion
User:Kismetmagic has made extensive changes to this article to create a polarised distinction between magic and religion (the former being exclusively supplicatory, the latter exclusively manipulative, we are told). There are no references given to support this extreme distinction, and it doesn't reflect the current widespread academic view that religion and magic can have quite blurred boundaries. We can find plenty of examples of supplicatory magic and manipulative religion in ancient theurgy, shamanistic folk magic and ceremonial magic.

The eminent scholar of late antiquity religions, Ramsey MacMullen, states:
 * "In my survey of assimilation, these later pages on magic may need two words of explanation. The first is today easily offered, where, even a generation ago, it would have required considerable discussion: namely the relationship between magic and religion and the exact meaning of the two terms.  For historians of the west, knowing only their own discipline and only the one Judeo-Christian religious tradition, these matters used to be intellectually as well as theologically indigestible.  Now, the lessons of anthropology grown familiar, it is common to accept the impossibility of separating magic from religion and to move on to more interesting subjects." (MacMullen, Ramsay, Christianity & Paganism in the Fourth to Eigth Centuries, Yale University Press, New Haven CT, 1997, pp. 143-144)

In the absence of any cited sources, I'm reverting these changes as original research. Fuzzypeg★ 22:41, 6 July 2008 (UTC)

 * I should note, I don't think the article was perfect before Kismetmagic's changes... It needs a lot of tightening up, correction and referencing! I don't think the addition of uncited essays is the road to improvement, though. Fuzzypeg★ 23:02, 6 July 2008 (UTC)

I've also removed the CS Lewis quote, since it doesn't relate to either Judaism's avoidance of persecuting others, or the belief of various Christian sects that magicians and consorts of demons should be saved, not killed. It would be relevant to a discussion of whether any greater moral maturity is shown by a religion that has ceased persecuting simply because it has ceased believing in the powers of the persecuted, but that's not under discussion anywhere in this article. Remember that interpretation or synthesis of distinct ideas also falls under the category of original research. Perhaps you want to start a section on the morality of persecution of magic (a can of worms?), or else check out the Witch-hunt article... Fuzzypeg★ 23:15, 6 July 2008 (UTC)

Fuzzypeg: Would you give some examples of "supplicatory magic" and "manipulative religion?" I don't doubt people are confused by the distinction between religion and magic and others, for personal reasons, wish to blur the distinction, but the truth is there is a difference. There are many examples of magic used in religions but inevitable these are examples of folk religion as opposed to theology but these are inevitably counseled against. (i.e., jinn in Islam, the "kenahora" in Judaism and the use of St. Joseph statues in Catholicism to "sell real estate.") Thomas Merton, the 20th century's greatest spiritual mind, specifically distinguished between the two saying that a manipulative magic seeks benefits for the individual by wresting them from God, nature, the Fates, etc. Religion, on the other hand, is an emptying experience in which one gives of oneself to others without expectation of recompense and the dissolution of the self. This is mirrored in Islam, Judaism, Buddhism, Hinduism, Shintoism and Christianity, among other religions. --Kismetmagic (talk) 02:45, 16 July 2008 (UTC)KismetMagic

 * Thomas Merton's definition of 'religion' fits more or less with the examples of religions that you've chosen, although it falls toward the extreme ascetic end of the spectrum with "dissolution of the self" and no "expectation of recompense". I don't think the majority of adherents of the religions you've mentioned would describe things in quite the same way though. He basically describes an extreme form of supplication, and by that definition of religion, of course religion is always supplicatory!
 * Whether or not he's 'the 20th century's greatest spiritual mind', he's not in agreement with academic historians of magic and religion, who acknowledge that drawing a hard and fast distinction between religion and magic is a hang-over from the Christian-centric world-view, and that such a distinction is actually very difficult to draw. Georg Luck, Professor Emeritus at Johns Hopkins University:
 * "How did ancient concepts and rituals that many would call 'magical' today survive in early Christianity? Did they really survive? This subject is obviously open to controversy. Much depends on our understanding of magic versus religion. We have seen how difficult it is to draw the line and how much of what seems magic to one culture is religion to another. To put labels on anything that people believe in and are devoted to is awkward, and we can only do it from our own point of view, but we have to try. How could a Christian of the second century distinguish between supernatural phenomena that came from heaven and those that were caused by daemons? How could one know whether something was a true miracle or a trick of magic? What was the essential difference in meaning between the nocturnal visit of a saint and that of an evil spirit, between a pagan amulet and a relic that was carried away from a Christian sanctuary?"(Luck (1985) Arcana Mundi pp.457-8)
 * Luck describes numerous examples of Christian operations that would have been called magical, had they been performed by pagans. For instance, Saint Hilarion of Thavatha ensures the success of a Christian charioteer in a chariot race by sprinkling him, his horse and his chariot with holy water while invoking the name of Jesus. (luck p. 463) Ensuring the success of one's favourite chariot team was a major preoccupation in pagan magic as well, with many charms to this end having been discovered.
 * Weather magic was popular since the beginning of civilisation, and the Church at first had nothing to replace it with, so had to tolerate such practises. Eventually it developed its own procedures based on the doctrine that God is Lord over the weather and that he can punish his enemies by sending thunderstorms. At times, weather magic was officially prohibited, but in practice it was allowed, and it involved prayers, rites and relics, the waving of consecrated palm branches, ringing of bells, and the use of the gemma ceraunia or thunder stone, a magical relic of paganism. (Luck, p. 464)
 * Even ritual curses were adopted by the Church, and a number of unrepentant pagans were cursed by Peter and Paul. Christian curse tablets (tabellae defixionum) were used at least until the 6th century. (Luck, pp. 467-8)
 * Christians employed a wide variety of charms, which worked by virtue of some dynamis or inner power: crosses, the fish, names of angels, the "One God" formula, the words "Amen Halleluia", invocation of the "Blood of Christ"; passages from the gospels, sometimes housed in golden cases, healing amulets, called epidesmata or ligaturae (almost identical in form and function to pagan healing amulets), the common enkolpion, a cross-shaped locket containing a relic and used for protection from illness. Houses sometimes had protective phylacteries attached, inscriptions that might read "Abraham lives here" to ward away daemons who might be scared of meeting the old testament patriarch. The pagan equivalent typically read "Heracles lives here". (Luck, p. 467)
 * You've asked for examples of "supplicatory magic" and "manipulative religion". As I mentioned above, ancient theurgy, shamanistic folk magic and ceremonial magic provide various examples. The pagan practice of Theurgy was intended to "work on the deity" and "make man divine"; to achieve mystic union with the deity; to obtain messages from a higher world; and to animate the icon or statue of the deity.
 * "... theurgy should be understood in the sense of “working on” or even “creating” the gods, thus emphasizing the role of the theurgist as the principal agent ... But theurgy involves more than just “working on” the gods; it also involves the active participation of the gods themselves. Theurgy, then, can best be characterized as “divine action,” since theurgy properly involves not only “divine actions” on the part of men, but the “action of the Divine” on behalf of men. ... Theurgy, therefore, should be regarded basically as a religious phenomenon, albeit one that is comfortable with the outward forms of magic.  (Ruth Majercik (1989) The Chaldean Oracles, 22-23)
 * We can find examples in other religions that have a magical element to them, such as Haitian Vodou: practitioners worship the Lwa, the spirits, basically as deities. They make supplication to the Lwa, and offer themselves as vehicles for divine posession, so that the Lwa can for a time experience being in the world, eating, drinking, dancing. The Lwa, on the other hand, give their worshippers all kinds of aid in the problems of day-to-day life. The priesthood, however, while still honouring the Lwa, are conferred the ability to constrain them; essentially they are given an almost god-like status, and are able to travel back to Guinea, the spiritual land of the Lwa and the ancestors. Furthermore, there is the understanding that a human can, after death, become a Lwa, and can occasionally even become a great Lwa. This all accords with Luck's explanation of Theurgia as really being a form of shamanism, a process of allowing humanity to "return to our true fathers, the gods".
 * Ceremonial magic, a branch of hermeticism, is another similar example. God is revered as the ultimate source, and the ultimate substance of everything; therefore each individual contains divinity, though this is obscured in most people. The goal of the ceremonial magician is to fully express his inner divinity and become united with God; he makes no distinction between miracle and magic, for the magic he performs is of divine origin anyway, and is therefore also miracle. Many ceremonial magicians see God not so much as an active 'personality', but more as a great limitless source of energy which they are harnessing; through divine names and symbols they manipulate the various emanations of this energy to do their bidding. Some ceremonial magicians observe strong ethical codes; others are interested in nothing more than the "Great Work", i.e. union with godhead, and some don't even see any real distinction between good and evil.
 * So these give you a few examples. You can find many more, especially in the field of anthropology. Magical religions are found in Asia, Africa, Europe, North America, South America... I hope some of this helps. Fuzzypeg★ 01:49, 17 July 2008 (UTC)'

If you look in the Christian Bible, there are plenty of examples of things that could be considered "magic." Namely, there is a passage where an old man calls on God to maul a bunch of impertinent teenagers with bears. Leviticus 15:28 to 15:30 details a religious ritual for cleansing a woman some days after menstruation by having a priest sacrifice two doves to Yahweh (one by burning). Other religious practices involving the eucharist or holy water also counts as "magic." Moses was pretty much a case of showing off god's powers to try and impress the Pharaoh. Jesus went around doing all sorts of magical things (i.e. walking on water, turning water into wine and laying on hands to cure the sick). The only distinction between this and other folk traditions and religious beliefs is that Christians, past and present, see no problem with any of this and arbitrarily call them "miracles." But there's really no reason to distinguish Christian magical beliefs from those of any other religion or culture. Nor can you say that the Abrahamic religions counsels against *all* magic. They just counsel against magic that isn't their own.

Style and Content
Much of this article reads like an essay. There is a good deal of valuable information so I have refrained from tagging with the Essay-like banner but the tone needs to be formalized and make less use of weasel-word constructions.

The last section "Magic and the Abrahamic Religions" negates its own purpose by drawing special attention to these three religions for their supposedly noteworthy rejections of witchcraft, then closes by saying that their attitude is neither remarkable nor uncommon in comparison to other religions. —Preceding unsigned comment added by Reaster (talk • contribs) 04:49, 18 December 2009 (UTC)

 * Yes, somewhat essayish. I instead used citations needed. The article is biased towards a modern sociological agnostic or atheistic view onto religion and magic, but abrahamite religions have their own view on what constitute magic, much more like using supernatural evil demons to achieve an alleged good, while the abrahamite "righteous" restrict themselves to repel supernatural evil demons. Kind of. Rursus dixit. ( m bork3 !) 14:10, 3 June 2010 (UTC)

in regards to 75.21.146.58's edit
I would sponsor the addition of the plausible comments made in regard to the attitude of the Abrahamic religions towards witchcraft. with the addition of a needs source notification.

Abrahamic Religion and Magic
I removed much of the 'information' from that section as nonsourced, and mostly inaccurate. However, there certainly is information that could be added reflecting the development of Judaism, Christianity, and Islam's relationship with Magic and magical practices. See Yates, Giordano Bruno and the Hermetic Tradition: Hermetic mysticism spread into Islam, and is responsible in large part for the Muslim relationship with certain magical rituals. Judaism is against magic per se, but many Kabbalistic texts (see Raziel HaMalach) seem to be spellbooks of a sort. Obviously, Augustine's anti-hermetic position seems to have carried the day in the Catholic Church - but not entirely. There is a good deal of subtlety to the Catholic history vis a vis Magic and mysticism. I will try to return to this. But any help will be appreciated. --Kabir Talat (talk) 16:37, 18 May 2010 (UTC)

Magic vs. Mysticism
Isn't "mysticism" a better word here. It's my understanding that magic is more associated with trickery while mysticism is more directly someone believing something happens contrary to scientific nature. I propose that the article be renamed and rewritten to reflect this opinion. I'll see about starting the discussion.-- FUNK A MATIC      ~talk   01:23, 28 November 2014 (UTC)
 * New sections go at the bottom. Mysticism doesn't necessarily involve believing something contrary to scientific law.  Science can explain a vision of divinity as a hallucination, and the believer is capable of accepting that God chose to speak to them through the hallucination.  The difference between a vision and hallucination is merely what qualitative meaning it is given, not the actual scientific mechanism.  Also, there are a number of forms of magic that have no real mysticism, like (in its original context) the Lesser Key of Solomon.  There's some prayer involved, but it's done mechanically for material gain.  It's only in the 20th century that anyone started attaching any sort of mysticial theology to such grimoires.  Magic and mysticism can overlap just as much as either of those with religion, but that doesn't mean that any of the three are identical.
 * For example, Shamanism and Tantra may be both magical and mystical, or one but not the other. Zen and Hildegard of Bingen are certainly mystical and religious, not magical.  Transcendentalism is a secular form of mysticism.  The Magical Treatise of Solomon and the Greek Magical Papyri are magical but (unless you belong to certain self-proclaimed "magical religions") not mystical.
 * The concept that magic is inherently deceptive might apply to Stage magic, but supernatural magical practitioners (while perhaps lying to themselves and/or customers) usually do so in earnest, often tying it to their religion in parallel to mysticism.Ian.thomson (talk) 03:21, 28 November 2014 (UTC)

Assessment comment
Substituted at 22:49, 29 April 2016 (UTC)

New work proposals
Well this article needs a lot of work doing to it. I have thoroughly enjoyed reading the older talk threads above here, so thanks to anyone contributing in the past. I think it needs a much greater focus on the supposed functional differences between magic and religion in broad terms, which I am willing to start building into this and to also include a load more references to current archaeological and anthropological publications discussing these. It also needs a lot more work on semantics discussing what we even mean, at a very fundamental level, when we use the words 'magic' and 'religion' and the vagaries of this discussion. Any and all references/resources that build into these two main topics to supplement my own would be welcome. Zakhx150 (talk) 17:19, 12 May 2016 (UTC)

POV problem
The main problem with this article is that it is asserting a particular point of view, that magic and religion are not really distinct. Most of the comments then exacerbate this problem, by asserting a contrary POV, that there is a distinct difference between religion and magic. This question of the relationship between religion and magic is an old one, for example:

Relation between Magic and Religion Crawford H. Toy Journal of the American Oriental Society Vol. 20 (1899), pp. 327-331 Published by: American Oriental Society

In which the author states: "Three views of the relation between religion and magic have been and are widely held: that magic is a degraded form of religion; that it is the parent of religion; and that the two are independent, mutually unrelated systems."

My suggestion is that the article focus on the literature which explores the relationship between religion and magic, instead of trying to argue what that relationship is. The sections should explore the question as treated by various disciplines and religious traditions (and any other approaches which have considered the question). This could be: Judaism, Christianity, Islam, anthropology, history, sociology, philosophy, to suggest some approaches.

Right now the article is really an argument, answered by counterarguments in the Talk section.Detrespiedras (talk) 22:20, 3 February 2017 (UTC)mgent1

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Proposed merger with Magic (paranormal)
At present, this article is in a pretty rough state. It is very patchy, very slanted, and just generally shabby. Very few editors have worked on it in the last few years. The Magic (paranormal) article is in better shape. I would like to propose that we therefore merge this article into "Magic (paranormal)". One objection that might be raised is that the two articles contain different information and different focuses: "Magic and religion" looks at the relationship between these two different categories, while "Magic (paranormal)" just looks at magic as a category. Such an understanding would however be misplaced, rooted in a lack of familiarity with the more recent academic literature in the study of magic. As it developed in early Western society, the very category of "magic" was just a junkyard for activities that Christian authorities didn't think fitted into their category of (true, Christian) "religion". Thus, they were practicing "religion" while others—whether Jews, Muslims, pagans, or even other Christian sects—were practicing "magic". The concept of "magic" has thus always existed in opposition to "religion" (and later to "science") and the "Magic (paranormal)" article discusses this relationship between the two categories in depth. For this reason, the very purpose of this "Magic and religion" article is purely to duplicate information already included in "Magic (paranormal)". It is therefore utterly superfluous.

Having looked at the Proposed merger page, I concluded that this proposal was probably a "Category Two", one that warranted a discussion at the Talk Page but might not be controversial enough for a full-on formal discussion. For that reason I am posting this message here, and will ping editors who have edited this article of its Talk Page in recent months to see if they had any input (User:Editor2020; User:Imaginatorium; User:Detrespiedras). If there is no obvious opposition then I shall go ahead with the merger. Midnightblueowl (talk) 14:43, 5 March 2018 (UTC)

 * Belated, but I disagree with this, and disagree with some of your removals (not all though, good job removing some of the cruft that's piled up). It's the same reason as in the move review.  The "academic" approach that sees the two as the same is not the same as what 90% of popular culture sees it as.  It's two related but separate topics, and the more academicy magic is really religion in disguise and vice versa approach belongs in a separate article than the vanilla impression of Magic that involves, like, Harry Potter and street psychics and nothing to do with religion.  SnowFire (talk) 06:04, 24 March 2018 (UTC)

Nomination of Superstitions in Muslim societies for deletion
A discussion is taking place as to whether the article Superstitions in Muslim societies is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

The article will be discussed at Articles for deletion/Superstitions in Muslim societies until a consensus is reached, and anyone, including you, is welcome to contribute to the discussion. The nomination will explain the policies and guidelines which are of concern. The discussion focuses on high-quality evidence and our policies and guidelines.

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. Bookku (talk) 05:26, 24 November 2020 (UTC)

Magico-Religious
The term magico-religious was just redirected to this page with 85 inbound links. There does not appear to be any reference to this topic. - Darker Dreams (talk) 02:54, 21 September 2023 (UTC)

 * Of the links for "magico-religious" the section on History_of_magic appears to have some cited information on the origins and a definition of the term. At the least some concepts to follow up on looking for citations. - Darker Dreams (talk) 08:16, 29 September 2023 (UTC)

Magic godzzz
@Skyerise, @Darker Dreams: Howdy. Tacky idea time. What do you think about a list of magic gods here? There are magic gods. As in gods of magic. Category:Magic gods. Haven't studied all the cat members for appropriateness/relevance. Thinking ones with magic as their main thing. —Alalch E. 19:32, 25 September 2023 (UTC)

 * I'm not sure listing gods of magic here would be a good idea. Maybe adding the magic gods category to the "see also" links, possibly a section discussing the idea of magic within religion with individuals like Odin and the Morrigan called out as examples, but I think just a list would overwhelm the article and the various aspects it should cover. - Darker Dreams (talk) 20:46, 25 September 2023 (UTC)
 * We've got "Magic and Abrahamic religion", okay, sure, but what about the non-Abrahamic religions, such as polytheistic ones, some of which conspicuously involve literal magic gods? At least a chunky section for the other religions. This is pro-Abrahamic bias! —Alalch E. 22:34, 25 September 2023 (UTC)
 * I'm more worried about the Abrahamic lore scattered unlabeled through other sections like "the names of God." I do think magic and religion from other religions/cultures needs brought in, I'm not sure what the best avenue for that is. I also think there needs to be a more developed historical/anthropological conversation on the western magic/ superstition/ religion/ rationalism construct. - Darker Dreams (talk) 23:22, 25 September 2023 (UTC)

title: Talk:Magic and religion


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Jackie Chew

John Chew (13 May 1920 – 21 October 2002 ) was a footballer who played for Burnley, Bradford City and Darwen. He made more than 200 league appearances for Burnley side, scoring more than 40 goals. He played just one season with Bradford City, scoring four goals from 36 games. Chew was dubbed to have the hardest shot in league football and had one of the most feared left foots ever. He was born in Blackburn. Jack,as he was known, was also a very good cricketer, and an opening batsman for Rishton Cricket Club in the Lancashire League, his, then, home town. At that time, the Lancashire League had the only professional players in the world; each club being permitted one paid professional. In his cricketing career, Jack faced some of the greatest bowlers in the world, from Australia (Ritchie Benaud), South Africa, and the West Indies (Charlie Griffiths, Wes Hall).

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

title: Jackie Chew


text:
Zeppo Marx

Herbert Manfred "Zeppo" Marx (February 25, 1901 – November 30, 1979) was an American comedic actor. He was the youngest and last survivor of the five Marx Brothers. He appeared in the first five Marx Brothers feature films from 1929 to 1933, and then left the act for careers as an engineer and theatrical agent.

Early life
Marx was born in Manhattan. His parents were Sam Marx (called "Frenchie" throughout his life) and Minnie Schönberg Marx, both Jewish. Minnie's brother was Al Shean, who later gained fame as half of the vaudeville team Gallagher and Shean. His mother was from East Frisia in Germany and his father was a tailor from Alsace, France.

Name
As with all of the Marx Brothers, various theories exist regarding the origin of Zeppo's stage name. His older brother Groucho said in his Carnegie Hall concert in 1972 that the name was derived from the Zeppelin airship, and Zeppo's ex-wife Barbara Sinatra repeated this claim in her 2011 book Lady Blue Eyes: My Life with Frank. In his 1961 autobiography Harpo Speaks!, older brother Harpo claimed that there was a trained chimpanzee named Mr. Zippo that Herbert would imitate, but when Herbert objected to being named after a chimp, it was altered to Zeppo. In a rare television interview years later, Zeppo said that "Zep" was Italian-American slang for "baby", and the name fit as he was the youngest of the brothers.

Early career and the Marx Brothers
Zeppo replaced brother Gummo in the Marx Brothers' stage act when Gummo was drafted into the army in 1918. Zeppo had been employed as a mechanic for the Ford Motor Company. He had no desire for a showbusiness career, but Minnie Marx insisted that he replace Gummo because she wanted to maintain the act as a foursome. Zeppo remained with the team in vaudeville, Broadway and the first five Marx Brothers films as the straight man and romantic lead until leaving the act following Duck Soup in 1933. He also appeared without his brothers in the Adolphe Menjou comedy A Kiss in the Dark (1925), billed as Herbert Marx. Although it had been a minor role, his performance was praised by the New York Sun.

Barbara Sinatra reported that he was considered too young to perform with his brothers, but when Gummo joined the army, Zeppo was asked to join the act as a last-minute replacement at a show in Texas. He and a Jewish friend were supposed to have a date with two Irish girls, but Zeppo canceled in order to board the train to Texas. His friend was shot several hours later by a gang that disapproved of Jews dating Irish girls.

Having watched his brothers for many years, Zeppo could imitate and replace any of the others when illness kept them from performing.

Groucho recalled: "He was so good as Captain Spaulding in Animal Crackers that I would have let him play the part indefinitely if they had allowed me to smoke in the audience." However, Zeppo did not develop his own comic persona to play against those of his brothers. As critic Percy Hammond wrote in 1928:

"One of the handicaps to the thorough enjoyment of the Marx Brothers in their merry escapades is the plight of poor Zeppo Marx. While Groucho, Harpo, and Chico are hogging the show, as the phrase has it, their brother hides in an insignificant role, peeping out now and then to listen to plaudits in which he has no share."

The popular assumption that Zeppo's character was superfluous was fueled in part by Groucho. According to Groucho's own story, when the group became the Three Marx Brothers, the studio wanted to trim their collective salary, and Groucho replied, "We're twice as funny without Zeppo!"

Zeppo was mechanically adept and largely responsible for keeping the Marx family car running. He later owned Marman Products Co., which machined parts for the war effort during World War II. The company produced a motorcycle called the Marman Twin as well as the Marman clamps used to hold the "Fat Man" atomic bomb inside the B-29 bomber Bockscar. He obtained patents for a wristwatch that monitored pulse rate and sounded an alarm if the heartbeat became irregular, and a therapeutic pad for delivering moist heat to a patient.

After retiring from the screen, Zeppo founded a large theatrical agency with his brother Gummo and they represented numerous screenwriters and actors, including their brothers.

Personal life
Zeppo introduced Mary Livingstone to Jack Benny during a Passover seder; they married in 1926.

On April 12, 1927, Zeppo married Marion Benda (née Bimberg). They adopted two children, Timothy and Thomas, in 1944 and 1945, and divorced on May 12, 1954. On September 18, 1959, Zeppo married Barbara Blakeley. He wanted to adopt and give his surname to her son Bobby Oliver, but Bobby's father would not allow it. However, Bobby did later use the last name of Marx.

Barbara, a Methodist, wrote in her book Lady Blue Eyes that Zeppo never forced her to convert to Judaism, but that he told her that she became Jewish by "injection." Barbara also wrote that Zeppo wanted to keep her son at a distance and added a guest house separated from the main residence for him. Zeppo was reportedly pleased when the boy was sent to military school.

Zeppo owned a house on Halper Lake Drive in Rancho Mirage, California, near the residence of Frank Sinatra. Along with his brothers Groucho and Harpo, Zeppo was a member of the Hillcrest Country Club with friends such as Sinatra, George Burns, Jack Benny, Danny Kaye, Sid Caesar and Milton Berle.

Barbara became involved with Cedars-Sinai Medical Center and had arranged to show Spartacus (1960) for charity, selling tickets and organizing a post-screening ball. At the last minute, Barbara was told that she could not show the film, so Zeppo spoke to Sinatra, who gave them an early release of the recently completed Come Blow Your Horn. Sinatra also flew everyone involved to Palm Springs for the event.

Sinatra began to invite Barbara and Zeppo to his house two or three times per week, and often sent champagne and wine to their home. Barbara and Sinatra began a love affair without Zeppo's knowledge and the tabloids published photos showing them together. Barbara and Sinatra denied the affair until after she and Zeppo divorced in 1973.

In the divorce settlement, Zeppo allowed Barbara to keep a 1969 Jaguar and agreed to pay her $1,500 per month for 10 years. Barbara and Frank Sinatra continued to date and were hounded by the press until her divorce became final; they married in 1976.

In 1973, 37-year old Jean Bodul, the future wife of mobster Jimmy Fratianno, accused Zeppo of assaulting her; she sued and a jury awarded her $20,690 in 1978.

Zeppo became ill with cancer in 1978. The disease went into remission but returned. An ailing Zeppo turned to his former wife Barbara for support and she accompanied him to medical appointments and treatment sessions. He spent his last days with her family.

Death
Zeppo died of lung cancer at the Eisenhower Medical Center in Rancho Mirage on November 30, 1979, at the age of 78. He was cremated and his ashes were scattered into the Pacific Ocean.

In his will, Zeppo left stepson Bobby Marx a few possessions and enough money to finish law school. Frank and Barbara Sinatra attended his funeral.

Legacy
Several critics have challenged the notion that Zeppo did not develop a comic persona in his films. James Agee considered Zeppo "a peerlessly cheesy improvement on the traditional straight man." Along similar lines, Gerald Mast, in his book The Comic Mind: Comedy and Movies, noted that Zeppo's comedic persona, while certainly more subtle than his brothers', was undeniably present:

"[He] added a fourth dimension as the cliché of the [romantic] juvenile, the bland wooden espouser of sentiments that seem to exist only in the world of the sound stage. ... [He is] too schleppy, too nasal, and too wooden to be taken seriously."

Reviewing the 1924 play I'll Say She Is, The New York Daily News called Zeppo "the obliging audience of the family – the feeder who helps his brothers be funny by playing straight himself." When The New York Times reviewed the brothers' debut film The Cocoanuts in 1929, it ranked all four Marx Brothers equally: "When the four Marx brothers are on the screen, it's a riot." The review also described each brother's unique style of comedy and praised Zeppo as "the handsome but dogged straight man with the charisma of an enamel washstand."

In his essay "The Marx Brothers: From Vaudeville to Hollywood," Roger S. Bader observed that the Marx Brothers as a trio without Zeppo should be considered a different comedy team. He noted that "changes in the Marx Brothers’ screen personas [were] immediate and apparent" with fewer vaudevillian elements, more in tune with standard Hollywood comedies in which "love stories [were] injected in the plots [to] make their films more palatable to female moviegoers." He noted Zeppo's absence in the brothers' new act:

"Their zaniness and anarchy would be heavily diluted at M-G-M as the studio found them a wider audience. … These are not vaudeville’s Marx Brothers. But in the Paramount films they certainly are the Marx Brothers of the stage – the FOUR Marx Brothers, as Minnie intended them to be. While Zeppo may not be as busy as his brothers, they function best as a quartet. Groucho may have had other capable straight men, but when Zeppo takes a letter to the honorable Charles H. Hoongerdoonger, Marx Brothers fans know he’s the best man for the job. … Those five films are one of the last links to the era when vaudeville was the primary form of entertainment in America – and the Four Marx Brothers were packing vaudeville theaters across the country. Of course they were still great as a trio in their later films, but if you want to know what it was like to see them on stage, you need to start with four of them – and their first five films."

In her book Hello, I Must Be Going: Groucho & His Friends, Charlotte Chandler defended Zeppo as "the Marx Brothers' interpreter in the worlds they invaded. He was neither totally a straight man nor totally a comedian, but combined elements of both, as did Margaret Dumont. Zeppo's importance to the Marx Brothers' initial success was as a Marx Brother who could 'pass' as a normal person. None of Zeppo's replacements (Allan Jones, Tony Martin and others) could assume this character as convincingly as Zeppo, because they were actors, and Zeppo was the real thing, cast to type." Chandler's appraisal of Zeppo's role in the films—as an "interpreter" for his older brothers to the audience—was essentially confirmed by Groucho, who once noted that Zeppo's role was "handsome, obtuse, slightly wooden" and that he "brought logic to a basically illogical story," acting as "an intrusion" to their otherwise complete anarchy.

Zeppo's comic persona was further highlighted in the dictation scene of Animal Crackers. In his book Groucho, Harpo, Chico, and Sometimes Zeppo, Joe Adamson analyzed the scene, detailing how it revealed Zeppo's ability to best Groucho with simple rebuttals. In the scene, Groucho dictates a letter to his lawyer, which Zeppo writes. Adamson noted:

"There is a common assumption that Zeppo = Zero, which this scene does its best to contradict. Groucho dictating a letter to anybody else would hardly be cause for rejoicing. We have to believe that someone will be there to accept all his absurdities and even respond somewhat in kind before things can progress free from conflict into this genial mishmash. Groucho clears his throat in the midst of his dictation, and Zeppo asks him if he wants that in the letter. Groucho says, 'No, put it in the envelope.' Zeppo nods. And only Zeppo could even try such a thing as taking down the heading and the salutation and leaving out the letter because it didn't sound important to him. It takes a Marx Brother to pull something like that on a Marx Brother and get away with it."

In the same book, Adamson noted Zeppo's position as the campy parody of the juvenile romantic in Horse Feathers:

"Each Marx Brother has his own form of comedy. Zeppo is at his funniest when he opens his mouth and sings. It has taken forty years, of course, for the full humor to come across. For a normal comedian this may be bad timing, but for a Marx Brother it's immortality. Almost every crooner of 1932 looks stilted and awkward now, but with Zeppo, who was never very convincing in the first place, the effect crosses the threshold into lovable comedy. 'I think you're wonderful!' he oozes charmingly to Thelma Todd, and we know he never met her before shooting started."

Critic Danél Griffin, who praised Zeppo as "that great comic parody of the schleppy juvenile role of the 1920s/30s musicals," believed that the onscreen dynamic between Groucho and Zeppo was one of the "key relationships between the individual Marx Brothers [that] shape their comedic strategy, not counting when the four of them are onstage together." Griffin wrote that Zeppo would often offer ideas that Groucho would cultivate into comedic routines:

"Zeppo’s onscreen relationship with Groucho has always been tricky to ascertain; Zeppo is generally Groucho's aloof secretary in their films, but he is seemingly capable of reducing Groucho to stunned silence with simple, plain-English rebuttals (see Animal Crackers) when Chico's snappy comebacks only fuel Groucho’s insults all the more. … Zeppo's parts are usually small, but he performs exactly what is required of him as an outwardly wooden fellow who is incapable of being rattled by a man whose business is to rattle."

Allen W. Ellis wrote in his article "Yes, Sir: The Legacy of Zeppo Marx":

"Indeed, Zeppo is a link between the audience and Groucho, Harpo and Chico. In a sense, he is us on the screen. He knows who those guys are and what they are capable of. As he ambles out of a scene, perhaps it is to watch them do their business, to come back in as necessary to move the film along, and again to join in the celebration of the finish. Further, Zeppo is crucial to the absurdity of the Paramount films. The humor is in his incongruity. Typically he dresses like a normal person, in stark contrast to Groucho's greasepaint and 'formal' attire, Harpo's rags, and Chico's immigrant hand-me-downs. By most accounts, he is the handsomest of the brothers, yet that handsomeness is distorted by his familial resemblance to the others – sure, he's handsome, but it is a decidedly peculiar, Marxian handsomeness. By making the group four, Zeppo adds symmetry, and in the surrealistic worlds of the Paramount films, this symmetry upsets rather than confirms balance: it is chaos born of symmetry. That he is a plank in a maelstrom, along with the very concept of 'this guy' who is there for no real reason, who joins in and is accepted by these other three wildmen while the narrative offers no explanation, are wonderful in their pure absurdity. 'To string things together in a seemingly purposeless way,' said Mark Twain, 'and to be seemingly unaware that they are absurd, is the mark of American humor.' The 'sense' injected into the nonsense only compounds the nonsense."

In a eulogy for Zeppo written in 1979 for The Washington Post, columnist Tom Zito wrote:

"Thank goodness for Zeppo, who never really cracked a joke on screen. At least not directly. He just took it from Groucho, in more ways than one. ... If Groucho, Chico and Harpo were the funny guys, Zeppo was the Everyman, the loser who'd come running out of the grocery store only to find the meter maid sticking the parking ticket on his Hungadunga."

In Marc Eliot's 2005 biography of Cary Grant, Eliot wrote that as a teenager, Grant favored Zeppo:

"While the rest of the country preferred Groucho, Zeppo, the good-looking straight man and romantic lead, was Archie's favorite, the one whose foil timing he believed was the real key to the act's success. Not long after, Archie began to augment his already well-practiced 'suave' Fairbanks look and dress with a Zeppo-like fancy bowtie (called a jazz-bow, or jazzbo, during the Roaring Twenties) and copied his brilliantine hairstyle, adding Dixie Peach, a favorite pomade of American black performers and show business leads, by the palmful to his thick dark mop, to give it a molded, comb-streaked blue-black Zeppo sheen."

In his book The Anarchy of the Imagination: Interviews, Essays, Notes, filmmaker Rainer Werner Fassbinder included Zeppo among the ten greatest film actors of all time.

In a June 2016 review of an Off-Broadway revival of I'll Say She Is, The New Yorker's Adam Gopnik wrote:

"Matt [Walters], becoming Zeppo, is a reminder that the Marxes were never quite as good again after they lost their one straight man. The object of the Marxes' comedy is anarchy, but its subject is fraternity: they are in it together to the end. Zeppo's inclusion in the family made the others less like clowns and more like brothers."

In popular culture
In an episode of the television series Cheers, Lilith Crane says that Zeppo was her favorite Marx brother.

A third-season episode of the television series Buffy the Vampire Slayer is titled "The Zeppo" and focuses on the perspective of character Xander Harris, whose position as the least impressive or capable member of the cast is compared to the similar perception of Zeppo Marx.

The Mystery Science Theater 3000 character TV's Frank revealed in Episode 323 featuring Sax Rohmer's The Castle of Fu Manchu that while he was working at Arby's, he was given the nickname of Zeppo because of his supposed sense of humor.

title: Zeppo Marx


text:
Romance (1930 film)

Romance is a 1930 American Pre-Code film directed by Clarence Brown, and starring Greta Garbo, Lewis Stone, and Gavin Gordon. Based on the 1913 play by Edward Sheldon, the film was written by Edwin Justus Mayer and Bess Meredyth, and distributed by Metro-Goldwyn-Mayer.

The play was previously adapted as a 1920 silent film starring Doris Keane, the actress in Sheldon's 1913 play.

Plot
On New Year's Eve, Harry tells his grandfather, a bishop, that he intends to marry an actress, even though that is frowned upon by his social class. However, his grandfather recounts via flashback a cautionary tale of a great love affair with a "fallen woman" during his own youth.

When he is 28 years old, Tom Armstrong, the son of an aristocratic family and the rector of St. Giles, meets the famous Italian opera star Rita Cavallini at an evening party given by Cornelius Van Tuyl. Tom falls in love with Rita even though there are rumors that she is Van Tuyl's mistress. Tom's family disapproves of Rita, but he continues to pursue her until he discovers that she has been lying to him about the true nature of her relationship with Van Tuyl. Though he forgives and loves her, their different lives and different social classes make an engagement untenable. Ultimately, Tom marries Harry's grandmother.

In a surprise ending, he counsels Harry to marry the woman he loves, regardless of the consequences.

Reception
Romance cost $496,000 and grossed $733,000 in the United States and $523,000 in other markets, the worldwide gross was $1,256,000, and it made a profit of $287,000.

Mordaunt Hall of The New York Times wrote that "Greta Garbo's performance in Romance is perhaps as good as anything she has done on the screen." Norbert Lusk of the movie magazine Picture Play wrote that Garbo's performance "is a thing of pure beauty, an inspiring blend of intellect and emotion, a tender, poignant, poetic portrait of a woman who thrusts love from her because she considers herself unworthy of the man who offers it."

Accolades
Romance received two nominations at the 3rd Academy Awards: Best Director for Brown, and Best Actress for Garbo.

title: Romance (1930 film)


text:
Ernie

Ernie is a masculine given name, frequently a short form (hypocorism) of Ernest, Ernald, Ernesto, or Verner. It may refer to:

Tech / Sci
Ernie Bot

People

 * Ernie Accorsi (born 1941), American football executive
 * Ernie Adams (disambiguation)
 * Ernie Afaganis (born c. 1933), Canadian sports announcer
 * Ernie Althoff (born 1950), Australian musician and composer
 * Ernie Anastos (born 1943), American television journalist
 * Ernie Anderson (1923–1997), American radio and television announcer
 * Ernie Ashcroft (1925–1985), English rugby league footballer
 * Ernie Ball (1930–2004), American guitarist and businessman
 * Ernie Banks (1931–2015), American baseball player
 * Ernie Barbarash, American film producer
 * Ernie Barnes (1938–2009), American football player and painter
 * Ernie Blenkinsop (1902–1969), English footballer
 * Ernie Boch Jr. (born 1958), American billionaire businessman
 * Ernie Bond (disambiguation)
 * Ernie Bridge (1936–2013), Australian politician
 * Ernie Broglio (1935–2019), American baseball pitcher
 * Ernie Bushmiller (1905–1982), American cartoonist
 * Ernie Calcutt (1932–1984), Canadian sports commentator and radio news director
 * Ernie Calloway (born 1948), American football player
 * Ernie Colón (1931–2019), American comics artist
 * Ernie Coombs (1927-2001), Canadian entertainer
 * Ernie Cox (1894–1962), Canadian football player
 * Ernie Danjean (1934–1995), American football player
 * Ernie Davis (1939–1963), American football player
 * Ernie DiGregorio (born 1951), American basketball player
 * Ernie Dodd (1880–1918), New Zealand rugby union player
 * Ernie Dubeau (1880–1951), Canadian ice hockey player
 * Ernie Duplechin, American football and baseball player and football coach
 * Ernie Els (born 1969), South African golfer
 * Ernie Ernst (1924/25–2013), American district attorney and jurist
 * Ernie Fletcher (born 1952), American physician and politician, 60th Governor of Kentucky
 * Tennessee Ernie Ford (1919–1991), American singer
 * Ernie Graham (1946–2001), Northern Irish singer and songwriter
 * Ernie Green (born 1938), American football player
 * Ernie Grunfeld (born 1955), American basketball player and executive
 * Ernie Hammes (born 1968), Luxembourgian jazz trumpeter
 * Ernie Hardeman (born 1947), Canadian politician
 * Ernie Hart (1910–1985), American comics artist and writer
 * Ernie Harwell (1918–2010), American sports announcer
 * Ernie Hawkins (born 1947), American blues singer and musician
 * Ernie Henry (1926–1957), American jazz saxophonist
 * Ernie Hine (1901–1974), English footballer
 * Ernie Hughes (born 1955), American football player
 * Ernie Hudson (born 1945), American actor
 * Ernie Isley (born 1952), American singer and musician
 * Ernie Isley (politician) (born 1937), Canadian politician
 * Ernie Jennings (born 1949), American football player
 * Ernie Johnson (disambiguation)
 * Ernie Jones (disambiguation)
 * Ernie Kovacs (1919–1962), American comedian, actor and writer
 * Ernie Lombardi (1908–1977), American baseball player
 * Ernie Maresca (1938–2015), American singer-songwriter
 * Ernie McLean (politician), Canadian politician
 * Ernie Merrick (born 1953), Scottish-Australian football manager
 * Ernie Mims, stage name of Ernest Christoper Memos (1932–2019), American television personality
 * Ernie Morgan (1927–2013), English football player and manager
 * Ernie Nevers (1902–1976), American football and baseball player and college football head coach
 * Ernie Newton (disambiguation)
 * Ernie Nordli (1912–1968), American animation artist and graphic designer
 * Ernie Odoom, Swiss jazz musician and vocalist
 * Ernie O'Malley (1897–1957), Irish Republican Army officer and writer
 * Ernie Oravetz (1932–2006), American baseball player
 * Ernie O'Rourke (1926–2024), Australian rules footballer
 * Ernie Orsatti (1902–1968), American baseball player
 * Ernie Otten (born 1954), American politician
 * Ernie Ovitz (1885–1980), American baseball player
 * Ernie Padgett (1899–1957), American baseball player
 * Ernie Parker (1883–1918), Australian tennis player and cricketer
 * Ernie Phythian (1942–2020), English former footballer
 * Ernie Pitts (1935–1970), Canadian football player
 * Ernie Preate (born 1940), American attorney and politician
 * Ernie Price (1950–2004), American football player
 * Ernie Price (English footballer) (1926–2013)
 * Ernie Pyle (1900–1945), American journalist and war correspondent
 * Ernie Rea (born 1945), Northern Irish radio presenter
 * Ernie Regehr, Canadian pacifist
 * Ernie Reid (c.1905 – c.1938), Australian rugby union player
 * Ernie Renzel (1907–2007), American politician
 * Ernie Rettino, American Christian musician
 * Ernie Reyes Jr. (born 1972), American actor and martial artist
 * Ernie Reyes Sr. (born 1947), American martial artist, actor, and fight choreographer
 * Ernie Rice (1896–1979), English boxer and actor
 * Ernie Richardson (curler) (born 1931), Canadian curler
 * Ernie Richardson (footballer) (1916–1977), English footballer
 * Ernie Roberts (1912–1994), English politician and trade unionist
 * Ernie Robson (1870–1924), English cricketer
 * Ernie Roth (1926–1983), American professional wrestler and wrestling manager
 * Ernie Royal (1921–1983), American jazz trumpeter
 * Ernie Sabella (born 1949), American actor
 * Ernie Schaaf (1908–1933), American boxer
 * Ernie Schroeder (1916–2006), American comics artist
 * Ernie Schunke (1882–1922), Australian rules footballer
 * Ernie Shore (1891–1980), American baseball pitcher
 * Ernie Sigley (1938–2021), Australian radio and television personality
 * Ernie Sims (born 1984), American football player
 * Ernie Smith (disambiguation)
 * Ernie Stautner (1925–2006), American football player and coach
 * Ernie Steury (1930–2002), American physician and missionary
 * Ernie Walker (baseball) (1890–1965), American baseball player
 * Ernie Walker (football) (1928–2011), Scottish football administrator
 * Ernie Watts (born 1945), American jazz and R&B saxophonist
 * Ernie Watts (Small Heath footballer), English footballer who played for Small Heath (188–1890)
 * Ernie Watts (footballer, born 1872) (1872–?), English footballer
 * Ernie Whitchurch (1891–1957), English footballer
 * Ernie White (1916–1974), American baseball pitcher
 * Ernie White (Canadian football) (born 1938), American-born Canadian football player
 * Ernie Whiteside (1889–1953), English footballer
 * Ernie Whitt (born 1952), American baseball player
 * Ernie Whittam (1911–1951), English footballer
 * Ernie Whittle (1925–1998), English footballer
 * Ernie Wiggs (c.1940–2014), New Zealand rugby league footballer
 * Ernie Wilkins (1919–1999), American jazz saxophonist
 * Ernie Willett (1919–1985), English footballer
 * Ernie Williamson (1922–2002), American football player and coach
 * Ernie Winchester (1944–2013), Scottish footballer
 * Ernie Wise, stage name of English comedian Ernest Wiseman (1925–1999), half of the comedy duo Morecambe and Wise
 * Ernie Woerner (1905–1972), American football player
 * Ernie Wolf (1889–1964), American baseball pitcher
 * Ernie Wright (1939–2007), American football player
 * Ernie Wright (footballer) (1912–?), English footballer

Fictional characters

 * Ernie (Sesame Street), a Muppet on the TV show Sesame Street
 * Ernie, on the TV series Underground Ernie
 * Ernie Pantusso, also known as "Coach" on the TV show Cheers
 * Ernie the Giant Chicken, on the TV series Family Guy
 * Ernie Cardenas, on the TV series George Lopez
 * Ernie Macmillan, in the Harry Potter novels by J. K. Rowling
 * Evil Ernie, a comics character created by Brian Pulido and Steven Hughes
 * Ernie, in the TV series Mighty Morphin Power Rangers and Power Rangers Zeo
 * Ernie Bishop, in the film It's a Wonderful Life
 * Ernie Floyd, in the comic strip Piranha Club
 * Ernie "Big Ern" McCracken, in the film Kingpin
 * Ernie Pike, in the comic strip Ernie Pike
 * Ernie Thompson, in the TV series My Three Sons
 * Uncle Ernie, in the Who's rock opera Tommy
 * Ernie Potts, in the TV series Hey, Arnold!

title: Ernie


text:
Their Own Desire

Their Own Desire is a 1929 American pre-Code romantic drama film directed by E. Mason Hopper and starring Norma Shearer, Belle Bennett, Lewis Stone, Robert Montgomery, and Helene Millard. The film was adapted by James Forbes and Frances Marion from the novel by Sarita Fuller; Lucille Newmark wrote the titles. It is also the last MGM film in the 1920s. Shearer was nominated for the Academy Award for Best Actress, but lost to herself for The Divorcee.

Premise
A young woman is upset by the knowledge that her father is divorcing her mother in order to marry another woman. Her own feelings change, however, when she falls in love with a young man who turns out to be the son of her father's new love.

Cast

 * Norma Shearer as Lucia 'Lally' Marlett
 * Belle Bennett as Harriet Marlett
 * Lewis Stone as Henry Marlett
 * Robert Montgomery as John Douglas Cheever
 * Helene Millard as Beth Cheever
 * Cecil Cunningham as Aunt Caroline Elrick
 * Henry Hebert as Uncle Nate Elrick
 * Mary Doran as Suzanne Elrick
 * June Nash as Mildred Elrick
 * Joseph E. Bernard as Doctor (uncredited)
 * Bess Flowers as Miriam, a Polo Player / Snooty Dinner Guest (uncredited)
 * Isabelle Keith as Isabelle, a Polo Player / Snooty Dinner Guest (uncredited)
 * Kane Richmond as Man at the Resort (uncredited)
 * Oscar Rudolph as Man at the Resort (uncredited)

Production
The pool scenes in which John Cheever meets Lally Marlett for the first time were filmed at the Norconian Resort Supreme competition diving and swimming pools. While the diving boards and three diving platforms are long gone, the two Norconian pools are still intact, though worse for wear as of 2008, in the middle of what is now the California Rehabilitation Center in Norco, California.

title: Their Own Desire


text:
The Trespasser (1929 film)

The Trespasser is a 1929 American pre-Code film written and directed by Edmund Goulding and starring Gloria Swanson, Robert Ames, Purnell Pratt, Henry B. Walthall, and Wally Albright. The film was released by United Artists in both silent and sound versions.

Plot
Marion Donnell, a stenographer in Chicago (Gloria Swanson) elopes with wealthy Jack Merrick. (Robert Ames) Their marriage is opposed by his father (William Holden) who considers Marion a fortune-hunter and demands that Jack have the marriage annulled. Marion, furious that Jack has not defended her and stood up to his father, leaves him. Eighteen months later, unbeknownst to Jack, she has given birth to his son, Jackie, and is living alone to raise him. Unable to meet her bills and provide support she becomes a "kept woman" for her employer, Hector Ferguson (Purnell Pratt) an older, married man. He puts her up in a lavish apartment on Chicago's Lakeshore Drive, providing her with clothing, jewels, servants and means. When Ferguson collapses, suddenly at his club, his wife (Mary Forbes) calls for Marion, telling her that he has asked for her at his deathbed. He dies leaving Marion a $500,000 inheritance and the press is quick to publicize their illicit relationship, casting doubts upon the paternity of Marion's child.

Seeking protection for her son, she sends for Jack, now remarried to Catherine "Flip" Carson. (Kay Hammond) When Marion presents Jack with his son they rekindle their love for each other, Jack making plans to abandon his wife. However, Flip comes to visit Marion; having been injured in an automobile accident on a honeymoon trip to France, she requires a wheelchair and is unable to bear children. She declares that she is prepared to let Jack go, due to her disability and because she knows that he is still in love with Marion. Deeply moved by Flip's sacrifice, and for the sake of her child, she sends Jackie to live with Jack and Flip. She sinks to the floor in despair as Jackie's nanny, Mrs. Potter (Blanche Friderici) leads him away. She returns the $500,000 to Ferguson's estate and relocates to New York. Some years later, Flip has died leaving Marion and Jack free to reunite.

Cast

 * Gloria Swanson as Marion Donnell
 * Robert Ames as Jack Merrick
 * Purnell Pratt as Hector Ferguson
 * Henry B. Walthall as Fuller
 * Wally Albright as Jackie
 * William Holden as John Merrick Sr.
 * Blanche Friderici as Miss Potter (as Blanche Frederici)
 * Kay Hammond as Catherine 'Flip' Merrick
 * Mary Forbes as Mrs. Ferguson
 * Marcelle Corday as Blanche

Production background
The Trespasser was produced as both a silent and sound version for a total negative cost of $725,000. Gloria Swanson, in her sound film debut, received an Academy Award nomination. It was written and directed by Edmund Goulding and was first filmed as a silent film. A sound version was quickly made and was a big hit for its star, Gloria Swanson. Goulding remade the film as That Certain Woman (1937) with Bette Davis and Henry Fonda.

Preservation status
George Eastman House preserved the film with the help of the American Film Institute and The Film Foundation. This restored version was shown on Turner Classic Movies on December 14, 2011.

Legacy
The Trespasser proved to be one of Swanson's only two hit sound films, the other being Sunset Boulevard (1950) many years later. Subsequent films like What a Widow! (1930), Indiscreet (1931), Tonight or Never (1931), Perfect Understanding (1933), and Music in the Air (1934) were all box-office flops.

The Trespasser was an important film for Swanson, following the financially disastrous Queen Kelly (1929) and the hit Sadie Thompson (1928). This was Swanson's second Oscar nomination. Despite the disappointments following The Trespasser, Swanson was remembered by Billy Wilder, a screenwriter on Music in the Air (1934), when he was casting the part of Norma Desmond for Sunset Boulevard (1950).

title: The Trespasser (1929 film)


text:
User talk:Alfio

I'm most active on the Italian wikipedia, please leave messages there.

Welcome to Wikipedia! I just responded to your comments over on Wikipedia talk:WikiProject Astronomical Objects, thanks for the input and getting a start on the minor planets like that. :) Bryan 02:28 Feb 2, 2003 (UTC)

Yes, great work. I hope you like the place! --mav

Yes, edit conflicts get confusing. I was deleting and moving the content while you were writing to tell me to do so.... Sometimes it turns into a bit of slapstick comedy routine. Tokerboy

Congratulations! Great contributions. -- looxix 19:56 Apr 21, 2003 (UTC)

 * Thanks. I haven't asked for permissions before using the table, but it seems it's still OK :-) At18

I think Eclectiology put that Newton thing in there in a fit of pique. Mintguy 12:52, 21 Aug 2003 (UTC)

 * At least until now, no one is complaining... :-) At18 15:44, 21 Aug 2003 (UTC)

Thanks for the eagle eyes on the C-16/116 stuff, but I can assure you the C-116 does exist. It's just really obscure. See my talk page. Dave Farquhar 03:44, 23 Aug 2003 (UTC)

Not your fault, but creating the Slogan 'AIDS Kills Fags Dead redirect is going to cause no end of trouble... see votes for deletion and Talk:Slogan 'AIDS Kills Fags Dead/redirect. I did much the same thing with a list of soccer players once. Martin 19:17, 16 Nov 2003 (UTC)
 * I see, but the redirect points to Slogan 'AIDS Kills Fags Dead', which appear to be a long-running article with lots of edits. So if redirects are problematic, the page should be too. I have no strong opinions on redirects, as long as the main page is not touched. At18 19:38, 16 Nov 2003 (UTC)

WikiProject Programming languages
Would you be willing to join WikiProject Programming languages, I could really use your help. —Noldoaran (Talk) 03:56, Dec 17, 2003 (UTC)

Name decoration and name mangling
Hi. I see that, back in the day, you're the originator of Name decoration. User:Lady Lysine Ikinsile and myself have been working on a (super-detailed) version, currently at User:Finlay McWalter/name mangling (I confess I started it would properly searching for "name decoration"). I think we'd like to integrate name decoration into that new article, and (once the whole thing isn't a bunch of TODOs) post it into the main namespace, with both ...mangling and ...decoration pointing to the same place (I'm not particular which). Would you be interested in contributing? Also, the specific example you cite in name decoration doesn't seem to match any of the decoration schemes we've found to date (and you may notice that Lady Lysine Ikinsile has been particularly dilligent in rooting different ones out). Do you remember which complier you based it off, or is it a deliberately didactic example? Thanks -- Finlay McWalter | Talk 00:22, 16 Jun 2004 (UTC)
 * This ...func@X scheme is the Windows "stdcall" mangling, I believe. It's not a C++-specific mangling, but rather a general one applied to symbols from all languages (including C) which use the stdcall calling convention (normal undecorated symbols are cdecl).  It's probably worth mentioning it in the article, but I have no idea how it works or what it's for...    — Lady Lysine Ikinsile 00:50, Jun 16, 2004 (UTC)

Press kits

 * from the pump

While browsing the official web site of the Cassini space probe (that will arrive at Saturn in three weeks), I downloaded the press kit, which is a 400 kb PDF file. In my opinion, this sort of thing is a goldmine for Wikipedia articles: it lists each and every detail about the probe, the planet and its moons in a plain language, designed for journalists who aren't experts on the subject. It includes lots of pretty pictures that are also very informative (in this case, the orbit layout, the planet interior, the ring structure, the probe schematic, and so on). The press kit has no copyright statement on it. Coming from the JPL, I suspect it's public domain. So wouldn't be a good idea to harvest press kits from the various gov. organization that are trying to show off? What's the actual copyright status on them? What could be a proper WikiProject procedure? This press kit is so well done that it could be splitted into two articles: Saturn and the Cassini probe, that could be almost wikified and left that way. Would others be the same? Alfio 18:51, 8 Jun 2004 (UTC)

The JPL is a division of Nasa - ''NASA images generally are not copyrighted. You may use NASA imagery, video and audio material for educational or informational purposes, including photo collections, textbooks, public exhibits and Internet Web pages.'' - http://www.nasa.gov/audience/formedia/features/MP_Photo_Guidelines.html →Raul654 18:59, Jun 8, 2004 (UTC)

 * "generally" is correct, but you do find some images with non-NASA copyright notices on the NASA websites. For example: http://www.nasa.gov/multimedia/imagegallery/image_feature_166.html  http://www.nasa.gov/images/content/58496main_image_feature_166_jwfull.jpg - Bevo 19:43, 8 Jun 2004 (UTC)

 * JPL is not a division of NASA, it is a division of Caltech, and therefore does not strictly fall under the standard NASA/government "everything's public domain" policy. Be careful. -- Cyrius|✎ 22:15, 8 Jun 2004 (UTC)

 * JPL images are "pretty close" to public domain. In most cases, only a credit is required. See JPL Image Policy -- Curps 22:42, 8 Jun 2004 (UTC)

Static copies
Alfio, You put up some links to wiki2static script but it seems to be a broken site now? If you are linked to the site owner you might tell them. I have left one link but replace others with an equivalent link. Thought I'd let you know --BozMo|talk 15:16, 26 Jul 2004 (UTC)

Ah, so it is not yours? Nice code. No major improvements no. The search stuff was a bit funny (didn't quite work as written but might have been the way we named the files), and they've changed the database a bit recently (possibly the new skin?) so it needs modifying as the old program comes out with lots of /n everywhere. We haven't quite solved all the new database problems yet its a couple of days work. Incidentally if you put up copies ensure you have the band width... there are a lot of search engines these days and they all want to trawl 900 M :o( --BozMo|talk 19:46, 28 Jul 2004 (UTC)

Lance Armstrong
Hi Alfio. Your Lance Armstrong edit puzzles me, so I have made some changes.. Simeoni was a part of the breakaway six, not chasing it down. Armstrong went across, then back into the peloton. What are the sources for "..... Armstrong said that he would relax only if Simeoni would do the same. So they both stopped pedalling hard....."? Armstrong co-operating with Simeoni, who he was supposed to be angry with, draws a very long bow indeed. Also, your addition, "....and Armstrong was heavily criticized in most of Italian TV and newspaper coverage." -- there is nothing remarkable about ITALIAN news media criticism when an ITALIAN rider is humbled by Armstrong in front of the whole viewing world, but I guess, if it happened, we should say so. Also, I have removed your word "American" re tv commentators. I heard this on the ITV feed. Cheers Moriori 22:35, Jul 28, 2004 (UTC)

 * Hello again Alfio, Tks for response. Have no fears, I'm NOT entering an edit war. You are correct,now, when you say Armstrong was not co-operating with Simeoni, quite the contrary. He sure wasn't, he was deliberately showing Simeoni who was boss, and if the peloton caught Simeoni's six, then added bonus. Maybe the fact the whole US postal team gave Simeoni grief on the last stage was to remind him that they didn't appreciate Simeoni trying to implicate somone else when he confessed to being a drug user. It certainly wasn't to prevent Simeoni from winning, because he couldn't.. Cheers Moriori 22:56, Jul 29, 2004 (UTC)

bambina Americana
I thought it was weird when I hadn't heard about it, but she was known "all over Italy." Here is a list of newspapers she appeared in: Il Messaggero Pesaro, Corriere Adriatico and Il Resto del Carlino. I have a feeling that these are just regional newspapers, and no American who wasn't Italian themselves would know the difference. Mike H 22:33, Aug 6, 2004 (UTC)

Wikistatic html archives and Windows bug
Hello Alfio, I found your user name linked from Database download and went to look at http://www.tommasoconforti.com/wiki/ to download the Simple wikipedia archive from http://www.tommasoconforti.com/wiki/simple.20040727.complete.tar.gz

Winzip does ungzip the the file and produce a tar file, but on Windows XP a bug/feature prevents the tar file being fully extracted. The bug is that Windows refuses to accept files named "con" (it's a reserved word for a device).

I can workaround the bug by selecting all but the con.js file, but I wonder if it's possible to make a special version of the html archive where con.js is renamed, to "_con.js" maybe?

When I'm next on a Unix machine I can fix my copy, and try a simple change to search.html for Windows users (var threeletters = "_"+searchterm.substr(0,3); etc)

See DOS for a partial list of filenames reserved by Windows/DOS. -Wikibob | Talk 22:38, 2004 Aug 25 (UTC)

Ah, I've just seen you have seen one manifestation of this bug already in wikistatic.pl: "on Windows systems, the article called "CON" is invariably written on the console." -Wikibob | Talk 22:55, 2004 Aug 25 (UTC)

Image tagging
Hey, I just noticed your table on Image copyright tags. It's very helpful information to have. Nice work! --Michael Snow 22:03, 17 Sep 2004 (UTC)

The table is nice, would it be hard to modify the script so that it displays total numbers of tagged images and perhaps total number of images at the bottom? Nikola 10:52, 21 Sep 2004 (UTC)

Nice job! Would it be possible to add the new templates for Possibly unfree images to your script? They're and. Thanks! Whosyourjudas 02:19, 23 Sep 2004 (UTC)
 * Thanks! Whosyourjudas 20:11, 23 Sep 2004 (UTC)

Thanks for the total numbers! :) I also noticed that you are counting PD_USGov as tag. It should be PD-USGov! There are a LOT of US Gov't images. Nikola 07:37, 23 Sep 2004 (UTC)

Wow, that's a great chart of images! Do you think you could update it? Pretty please? – Quadell (talk) (help)  00:33, Oct 10, 2004 (UTC)
 * Thanks so much! You're awesome.   – Quadell (talk) (help)   21:00, Oct 12, 2004 (UTC)

Tables of images
Would it be possible for you to update the table at Image copyright tags? →Raul654 05:14, Nov 26, 2004 (UTC)

 * I second that request. And, not to make it more difficult for you, but there are a lot more image tags than there were last time you ran the report. Need any help?   – Quadell (talk) (help)   17:31, Nov 26, 2004 (UTC)

Slovenia highligted map
Yes, you can use Image:SVN_highlighted_map.png under GFDL. I shall put copyright tag in it. Thank you for your notice. Best regards. --XJamRastafire 22:26, 5 Dec 2004 (UTC)

Article Licensing
Hi, I've started a drive to get users to multi-license all of their contributions that they've made to either (1) all U.S. state, county, and city articles or (2) all articles, using the Creative Commons Attribution-Share Alike (CC-by-sa) v1.0 and v2.0 Licenses or into the public domain if they prefer. The CC-by-sa license is a true free documentation license that is similar to Wikipedia's license, the GFDL, but it allows other projects, such as WikiTravel, to use our articles. Since you are among the top 1000 Wikipedians by edits, I was wondering if you would be willing to multi-license all of your contributions or at minimum those on the geographic articles. Over 90% of people asked have agreed. For More Information:
 * Multi-Licensing FAQ - Lots of questions answered
 * Multi-Licensing Guide
 * Free the Rambot Articles Project

To allow us to track those users who muli-license their contributions, many users copy and paste the " " template into their user page, but there are other options at Template messages/User namespace. The following examples could also copied and pasted into your user page:

 * Option 1
 * I agree to multi-license all my contributions, with the exception of my user pages, as described below:

OR
 * Option 2
 * I agree to multi-license all my contributions to any U.S. state, county, or city article as described below:

Or if you wanted to place your work into the public domain, you could replace " " with "  ". If you only prefer using the GFDL, I would like to know that too. Please let me know what you think at my talk page. It's important to know either way so no one keeps asking. -- Ram-Man (comment| talk)

Thanks
I appreciate the comments, but I've been getting stalked by those two for a while and try to revert almost every edit I make. They are very politically motivated and a long time wikian I know suggested to me that one was the sockpuppet of the other. If I am vehement it is because they were trying to rapidly escalate the situation and never tried to mediate, because they refuse to accept that anything but their opinion is NPOV. I felt like I was getting railroaded.Mlorrey 05:07, 9 Jun 2005 (UTC)

You were listed on the Wikipedians/Italy page as living in or being associated with Italy. As part of the User categorisation project, these lists are being replaced with user categories. If you would like to add yourself to the category that is replacing the page, please visit Category:Wikipedians in Italy for instructions. --Army1987 10:29, 31 August 2005 (UTC)

Articles for deletion/European Union member states at the 2004 Summer Olympics
You might be interested to have a look. Regards. --Pgreenfinch 18:36, 3 September 2005 (UTC)

"Raggio mezzano"
Hi Alfio! I'm the one that made the Terra radii edit yesterday. Needless to say, I don't speak Italian, so I might have made a bad translation. "Raggio mezzano" was meant to be "average/mean" radius (actually its the "average great circle radius", but average/mean is good enough P=). Likewise, "circonferenza mezzano" was supposed to be "average/mean circumference", based on the average/mean radius. ~Kaimbridge ~16:34, 29 December 2005 (UTC)

Multilingual ranking February 2006
Hi!

I found You in hostory listing of some older ranking pages. Can You tell me when we could expect to see ranking for February at Multilingual ranking February 2006? :)

hr:Sombrero

Image Tagging Image:European parliament.jpg
Thanks for uploading Image:European parliament.jpg. I notice the 'image' page currently doesn't specify who created the content, so the copyright status is therefore unclear. If you have not created this media yourself then you need to argue that we have the right to use the media on Wikipedia (see copyright tagging below). If you have not created the media yourself then you should also specify where you found it, i.e., in most cases link to the website where you got it, and the terms of use for content from that page.

If the media also doesn't have a copyright tag then you must also add one. If you created/took the picture, audio, or video then you can use GFDL-self to release it under the GFDL. If you believe the media qualifies as fair use, please read fair use, and then use a tag such as or one of the other tags listed at Image copyright tags. See Image copyright tags for the full list of copyright tags that you can use.

If you have uploaded other media, please check that you have specified their source and copyright tagged them, too. You can find a list of 'image' pages you have edited by clicking on the "my contributions" link (it is located at the very top of any Wikipedia page when you are logged in), and then selecting "Image" from the dropdown box. Note that any unsourced and untagged images will be deleted one week after they have been uploaded, as described on criteria for speedy deletion. Thank you. --cs:che

WikiProject C++
The WikiProject C++ aims to increase the quality of C++-related articles on Wikipedia, and has discovered that you have participated in the editing of them! So don't hesitate, join us! -- De ryc k C.  15:52, 11 March 2006 (UTC)

Naming fix in rankings
Must be done Taiwanese -> Latvian naming fix in ur data. I saw and fixed it maybe 3 times (3 months data). --Pontiakas 22:08, 16 April 2006 (UTC)

July rankings?
Hi there? Any chance of getting the July rankings on the Multilingual statistics page done? If you need a hand, I'll try to help you:-)David Cannon 11:53, 8 July 2006 (UTC)

 * Thanks for doing that! Cheers, David Cannon 00:10, 10 July 2006 (UTC)

I'm most active on the Italian wikipedia, please leave messages there.

Image tagging for Image:TNG.jpg
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This is an automated notice by OrphanBot. For assistance on the image use policy, see Media copyright questions. 12:53, 27 March 2007 (UTC)

Isarco-Eisack
could you express an opinion with regard to this move request? Icsunonove 20:27, 17 July 2007 (UTC)

Wikipedia:Multilingual statistics
Hey Alfio -

if you could update the stats, I'd be ever so grateful - I think we'll hit 10M across all languages soon, and it would be good to know. :-) Cheers,--Eloquence* 23:43, 14 February 2008 (UTC)

Hey, I noticed that your script uses 'chr' instead of 'crh' for the Crimean Tatar wikipedia. Could you fix this? I think it's wrong on all the stats pages too. —Firespeaker (talk) 04:11, 22 December 2008 (UTC)

Request for multilingual stats script
At a couple of points in the talk page it looked like you had been the one updating the multilingual stats page. I may or may not be able to automate it, but at the very least if you wouldn't mind I could run the script and load the page so the processing is distributed. Is there any special access needed to run it? aremisasling (talk) 15:05, 1 December 2009 (UTC)

Unreferenced BLPs
Hello Alfio! Thank you for your contributions. I am a bot alerting you that 1 of the articles that you created  is an  Unreferenced Biography of a Living Person. Please note that all biographies of living persons must be sourced. If you were to add reliable, secondary sources to this article, it would greatly help us with the current Category:All_unreferenced_BLPs article backlog. Once the article is adequately referenced, please remove the unreferencedBLP tag. Here is the article:

Thanks!--DASHBot (talk) 20:16, 2 January 2010 (UTC)
 * 1) Meja -

Nomination of Trashware for deletion
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Signal processsing listed at Redirects for discussion
An editor has asked for a discussion to address the redirect Signal processsing. Since you had some involvement with the Signal processsing redirect, you might want to participate in the redirect discussion (if you have not already done so).  Senator2029 ➔ “Talk”  16:59, 8 December 2013 (UTC)

Nomination of Quasars, Redshifts and Controversies for deletion
A discussion is taking place as to whether the article Quasars, Redshifts and Controversies is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

The article will be discussed at Articles for deletion/Quasars, Redshifts and Controversies & until a consensus is reached, and anyone is welcome to contribute to the discussion. The nomination will explain the policies and guidelines which are of concern. The discussion focuses on high-quality evidence and our policies and guidelines.

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. jps (talk) 23:31, 26 June 2015 (UTC)

ArbCom elections are now open!
MediaWiki message delivery (talk) 08:52, 23 November 2015 (UTC)

MfD nomination of Draft:Cache memory
Draft:Cache memory, a page which you created or substantially contributed to, has been nominated for deletion. Your opinions on the matter are welcome; you may participate in the discussion by adding your comments at Wikipedia:Miscellany for deletion/Draft:Cache memory and please be sure to sign your comments with four tildes ( ~ ). You are free to edit the content of Draft:Cache memory during the discussion but should not remove the miscellany for deletion template from the top of the page; such a removal will not end the deletion discussion. Thank you. Ricky81682 (talk) 02:57, 28 February 2016 (UTC)

File source problem with File:Wikipedia size all languages.png
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title: User talk:Alfio