text:
Corey Haim

Corey Ian Haim (December 23, 1971 – March 10, 2010) was a Canadian actor. He starred in Silver Bullet (1985), Murphy's Romance (1985), Lucas (1986), License to Drive (1988) and Dream a Little Dream (1989). His role alongside Corey Feldman in The Lost Boys (1987) made him a household name. Known as The Two Coreys, the duo became 1980s icons and appeared together in seven films, later starring in the A&E American reality show The Two Coreys.

Haim's early success led to money and fame. He had difficulty breaking away from the trauma of his experience as a child actor and was troubled by drug addiction throughout his adult life. He died of pneumonia on March 10, 2010.

Early life
Haim was born on December 23, 1971, in Toronto, Ontario, the son of Judy Haim, an Israeli-born data processor, and Bernie Haim, who worked in sales. In 1982, his parents divorced after 18 years of marriage. He had an older sister, Cari, and a younger half-brother, Daniel Lee, from his father's second marriage. Haim was Jewish; his Hebrew name was Yechezkel Yehudah.

Haim was raised in Chomedey, Laval, Quebec (a suburb of Montreal), and, later, Willowdale, Toronto. There, his mother enrolled him in drama classes in improvisation and mime to help him overcome his shyness. Haim's skill as a hockey player led to his being scouted for the AA Thunderbirds. Haim attended several schools in both Thornhill, Ontario, and North York, Ontario (including North York's Zion Heights Junior High) until grade eight.

Early acting career
After accompanying his sister Cari to auditions, Haim was noticed and was offered roles as a child actor. He began performing in commercials in 1981. Later, he played the role of Larry in the Canadian children's educational comedy television series The Edison Twins.

Haim made his feature film debut in the 1984 thriller Firstborn as a boy whose family comes under threat from his mother's violent boyfriend, played by Peter Weller. Haim's first day of shooting was with Weller, and he attempted to compliment the older actor on his performance. Weller collared Haim, threw him up against a wall, and demanded Haim never speak to him after a take. It took three assistants to separate them. Haim later admitted that he was terrified by the experience. Weller apologized to Haim, saying method acting caused his actions. Regarding co-star Sarah Jessica Parker, Haim recalled: "I was 10, and I'll never forget we went to like a crew party and my mom and dad were like dancing with other people and it was rocky; and I just started crying, whatever, and I remember Sarah pulling me outside with Robert [Downey, Jr.]. And Robert said, you're comin' to live with me."

In 1985, Haim appeared in supporting roles in Secret Admirer and Murphy's Romance, the latter with Sally Field, of whom he was reportedly in awe. Also that year, he had the leading role in Silver Bullet, Stephen King's feature adaptation of his own lycanthropic novella. Haim played a paraplegic 10-year-old boy who warns his uncle (played by Gary Busey) that their town is being terrorized by a werewolf.

Haim began to gain industry recognition, earning his first Young Artist Award for the NBC movie A Time to Live, in which he played Liza Minnelli's character's dying son. At the time, Haim's father was acting as his manager. He turned down a role for Haim in The Mosquito Coast, which was later taken by River Phoenix. Producer Stanley Jaffe approached the father to remark on Haim's gifts, and recommended that he get an agent in Los Angeles.

Hollywood teen stardom
Haim's breakout role came in 1986, when he starred with Kerri Green, Charlie Sheen, and Winona Ryder as the titular character in Lucas. The coming-of-age story, about first love and teen angst, centers on an intelligent misfit who struggles for acceptance after falling for a cheerleader. Haim turned 14 on the set in Chicago, and fell in love with Green, who played his romantic interest in the film. Haim's unrequited love for Green helped inspire his performance, with the real-life dynamics between them expressed on screen.

Director David Seltzer noticed that unlike some of his peers, Haim seemed at ease with his burgeoning heartthrob status: "He took it in stride. Not in a negative way, but he was something of a magnet and he knew it." Haim had read for River Phoenix's role in Stand By Me while eating lunch in director Rob Reiner's backyard, and got the part the same day that he was offered Lucas. He later said he would not have changed his decision.

Haim was nominated for a Young Artist Award for his performance as Lucas, and film critic Roger Ebert gave him a glowing review: "He creates one of the most three-dimensional, complicated, interesting characters of any age in any recent movie. If he can continue to act this well, he will never become a half-forgotten child star, but will continue to grow into an important actor. He is that good." Following Lucas, Haim moved to Los Angeles, and starred in the short-lived 1987 television series Roomies with Burt Young.

In 1987, Haim had a featured role as Sam Emerson, the younger of two brothers, a comic-reading teen turned vampire hunter in Joel Schumacher's The Lost Boys. Though he had seen Lucas, Schumacher initially was not sold on casting Haim. The director was convinced by their first meeting. Shot between the Warner Brothers lot and the Santa Cruz Boardwalk, the young cast included Jason Patric, Kiefer Sutherland, Jami Gertz, and Corey Feldman, and the set was lively.

The Lost Boys was well-received by most critics, made over $32 million at the U.S. box office, and is regarded as a 1980s classic. The performance earned Haim another Young Artist Award nomination as Best Young Male Superstar in a Motion Picture. The film marked his recurring on-screen partnership with Feldman. The two young actors had previously become aware of one another when Haim auditioned for the role of Mouth in The Goonies, which Feldman secured. "The Two Coreys" ascended to become the highest paid teen stars of the 1980s.

In the era of Tiger Beat and Bop, Haim was a favored cover star. His trademark lopsided smile prompted his Never Too Late co-star Cloris Leachman to admonish him: "You know, that smirk you have is cute, but sometimes it looks a little fake. I would definitely practice closing your mouth a little more." He often played underdogs.

Next came License to Drive, co-starring Feldman and Heather Graham, in which Haim played the lead role of Les, whose love life is crippled by a lack of a car. He achieves his wish-fulfillment fantasy of turning his life around on one wild night. "There were some shenanigans behind the scenes," remarked director Greg Beeman of the indulgences of the Two Coreys. "They would disappear sometimes, but they always showed up for work." At the time of the shoot, 16-year-old Haim only had a learner's permit, requiring an adult to be concealed in the back seat of the Cadillac he drove in the movie. The film featured Haim's signature ad-libbing at its height.

Haim was receiving nearly 2,000 fan letters a week and worked to avoid the potentially "psycho" girls who circled the block where he lived in an apartment downstairs from his mother's. License to Drive won Haim his second Young Artist Award (tying Feldman for the Best Young Actor in a Motion Picture Comedy or Fantasy award), and went on to gross over $22 million domestically.

Haim starred in the horror film Watchers, adapted from the Dean R. Koontz novel, in which he played a teen who befriends a highly intelligent dog altered by military research, leading to the two being pursued.

Haim and Feldman next teamed in the metaphysical romantic comedy Dream a Little Dream. Four days before the shoot commenced on January 7, 1988, Haim broke his leg. His character's injury was added to accommodate his cast and resulting limp. After the cast was removed two weeks later, Haim was required to wear a false one for the remainder of the shoot. He semi-improvised his scenes in the film.

Personal troubles and career downturn
Haim later said that License to Drive was his "breaking point" for becoming addicted to drugs. On April 9, 1989, Haim appeared live onstage at Knott's Berry Farm with DJ "Hollywood" Hamilton as part of a teen anti-drugs campaign. The thousand-strong audience of girls would not stop screaming and rushing the stage, and fire marshals had to escort Haim from the building amid fears for his safety. Haim later said that he was terrified of going onstage afterward, and had resolved never to go on any stage ever again.

In November 1989, fresh out of rehab, Haim released a self-promotional video titled Corey Haim: Me, Myself, and I, which followed a day in his life. Heavily scripted, Haim's monologues to camera were nevertheless unfocused and suggested that he was under the influence during filming. The film has been considered the "worst movie ever" by X-Entertainment. Haim set up a pre-recorded drug advice line for teens. He admitted on The Arsenio Hall Show that he was high while giving the advice.

In 1990, Haim co-starred with Patricia Arquette in the sci-fi actioner Prayer of the Rollerboys, performing many of his own stunts in a tale of a teen who goes undercover to expose a racist gang leader. However, as his problems with drugs continued, Haim began to lose his core audience. His performances suffered, and his film career in the 1990s declined into direct-to-video releases. In 1991, aged 19, he starred in Dream Machine, which received a direct-to-video release, as did Oh, What a Night and The Double 0 Kid, in which Seth Green had a role. Green said his experiences of working with Haim was a duality between a sweet, hardworking professional who loved acting and a tormented addict. Additional direct-to-video films included the 1992 erotic thriller Blown Away. Co-star Nicole Eggert, who was romantically involved with Haim at the time and also featured in The Double O Kid, later stated that on-set medics would facilitate his needs to keep him from withdrawing. She recalled filming with Haim during the day and spending the nights with him in the emergency room, "hooked up to an IV, begging doctors for a different prescription, then going back to work again the next day".

In December 1992, Haim partnered in a lease-option on a 1922 Hancock Park mansion with his business manager, a party promoter named Michael Bass who had served two years in jail after a conviction for fraud. The 7000 sqft house was valued at $1.35M. Bass rushed through the deal in order to hold a fund-raiser at the house to buy toys for Russian children, later revealed to be a scam. Haim lived at the house with Bass and his mother.

Haim visited Mannheim, Germany, in 1994 to sign a deal with the German record label Edel and recorded an album there. However, the deal fell through and the album remained unreleased. One of the songs, the euro-house influenced "You Give Me Everything", produced by Daniel Schubert and Daniel Gonschorek, was released in 1995 as a 4-track single. Over the next two years, Haim released sequels to two of his older films, 1994's Fast Getaway II along with National Lampoon's Last Resort, 1995's Life 101, and Dream a Little Dream 2 with Feldman. Haim also unsuccessfully auditioned for the role of Robin in Joel Schumacher's Batman Forever.

Brooke McCarter managed Haim through the mid-1990s, but, citing drug problems, eventually dropped him. In 1996, Haim starred in four more direct-to-video films — Snowboard Academy, Demolition High, Fever Lake and Busted — the last also co-starring and directed by Corey Feldman. Feldman was forced to fire Haim after he refused to curtail his drug use and was inconsistent on set, later saying that it was one of the hardest things he ever had to do. He had a small role in the television film Merlin: The Quest Begins. In 1997, he appeared in Never Too Late and the sequel to Demolition High, titled Demolition University (on which he was credited as an executive producer).

Bankruptcy and further difficulties
Haim nearly went broke after he pulled out of the film Paradise Bar in 1996. He was sued by Lloyd's of London for $375,000 for failing to disclose his drug addiction as a pre-existing medical condition on the insurance form. Haim filed for Chapter 11 bankruptcy protection in July 1997. According to the bankruptcy report, he owed $100,000 to the IRS, and had $100,000 in outstanding debts. His listed assets included $100 in cash, the red 1987 Alfa Romeo Spider featured in Corey Haim: Me, Myself, and I, $750 worth of clothing, a $31,000 pension fund, and royalty rights worth $7,500. At this point, Haim's film roles evaporated.

In 1999, Haim shot a troubled low-budget independent film called Universal Groove in Montreal, using then-emerging digital technology. He played a film director interacting with eight characters over the course of one night on the techno club scene. Haim's return to Canada was newsworthy, with the shoot garnering local press interest and reporters from People magazine visiting the set. However, the film experienced fatal post-production problems, and stolen footage was leaked on the Internet. Over eight years later, the filmmakers finally self-released a reconstructed version of the film online.

Haim attempted to return to the industry in 2000 with the direct-to-video thriller Without Malice, with Jennifer Beals and Craig Sheffer. He hoped that playing the role of an ex-addict who conceals a murder with his sister's fiancé would offer him a transition from teen fare. The film was made in Waskesiu, Saskatchewan, where crew members recalled Haim's propping up the town's only bar until the early hours.

In 2001, Haim was the subject of an E! True Hollywood Story. Airing on October 17, it showed him living in a spartan apartment above a garage in Santa Monica with his mother. Haim was disoriented and unintelligible for some of his interviews. He was seen compiling a promotional clip reel for casting agents, and a pawnbroker recalled his begging for $3 to buy a slice of pizza. Feldman spoke on the program about his attempts to help Haim kick the habit, and moved him into his house in October 2001. Aged 29, Haim spent four days at Michael Jackson's Neverland Ranch with Feldman.

Able to poke fun at himself, Haim made a cameo appearance in David Spade's Dickie Roberts: Former Child Star, a film about a former child star, which included an array of actual former child stars, including Feldman. Haim also appeared in spoof horror movie The Back Lot Murders. In 2002, he guest-starred as himself in an episode of the Canadian television series Big Wolf on Campus.

Haim was the subject of a 2004 song by the Irish band, The Thrills, called "Whatever Happened to Corey Haim?".

The Two Coreys and final years
In 2006, Haim was ranked #8 on VH1's list of the Greatest Teen Stars.

In December 2006, Haim began taping a reality show titled The Two Coreys, which reunited him with Feldman. Both were credited as executive producers, and had a measure of creative input. The show premiered on the A&E Network on July 29, 2007, with a second season starting on June 22, 2008. At its advent, Haim bought himself and Feldman matching Tiffany rings. The show's premise revolved around Haim's living in Feldman's house with Feldman and Feldman's wife while trying to get his career back on track. The dynamics of the threesome were conceived in the style of the film You, Me and Dupree. Footage showed the ravages of Haim's habit on his body, and his appearance was unrecognizable. Although acknowledged as partially scripted, the show eventually took on a darker life of its own after Haim relapsed and his prescription drug abuse became apparent. In one of the darkest moments of The Two Coreys, Haim told Feldman that he had been sexually abused at the age of 14 by one of Feldman's acquaintances. Declining to identify his molester (a 42-year-old man), Haim said that the abuse had continued for two years with Feldman's knowledge. This disclosure led to a further rift between Haim and Feldman, and the show continued to expose the darker side of their lives as teen stars.

The disintegrating relationship between the former best friends prompted a six-month hiatus before the second season. Haim was nominated for a Viewer's Choice Award at the 22nd Annual Gemini Awards in Canada for his role in the show.

In the early 2000s, Haim attempted to support himself by selling clumps of his hair and an extracted molar on eBay. The tooth reached $150 before being pulled from the listings in line with eBay's restrictions on the sale of body parts.

On February 7, 2008, Haim ran a paid advertisement in the Hollywood trade publication Variety with a full-page photo, stating: "This is not a stunt. I'm back. I'm ready to work. I'm ready to make amends".

In February 2008, filming commenced in Vancouver for Lost Boys: The Tribe, a direct-to-DVD sequel featuring few of the original cast. Haim wept when he was told on-camera that there was no role for him in the film. He later was scheduled to film a cameo appearance, but turned up on the set obviously under the influence and was unable to remember his lines. A&E canceled The Two Coreys midway through its second season in July 2008.

Amid the Two Coreys' well-publicized estrangement came unconfirmed reports that Warner Bros. planned to release a Lost Boys 3—with their characters facing off. Feldman was confirmed to star in and act as executive producer of Lost Boys: The Thirst. In July 2008, Haim completed filming on the gambling comedy Shark City in Toronto with Vivica A. Fox, Carlo Rota and David Phillips.

Haim and G Tom Mac developed an idea for a reality show called Lost Boy Found, documenting Haim's addiction and recovery through music at Mac's studio, where he had been given a place to stay. Mac pledged that if Haim stayed clean, he would allow him to come on tour and perform with him. A pilot was filmed, but the show was not picked up.

In 2009, Crank: High Voltage was released, which saw Haim sporting a blonde mullet alongside Jason Statham, Amy Smart and Dwight Yoakam. Haim completed two films scheduled for a 2010 release: the thriller American Sunset, in which he played a man who is abducted in the search for his missing wife, and Decisions, shot in December 2009, in which his character is a cop working with troubled kids. American Sunset wrapped in New Brunswick, Canada on June 18, 2009.

Haim was attached to several films scheduled to go into production in 2010. In his final days, he was working on The Dead Sea, a film in which mercenaries on a naval ship are trapped by zombies. He requested a "clean set" from producers to reduce temptation, although his fellow cast members commented on his hyperactivity and need for attention. Haim came to the set on his days off.

Personal life
During the filming of The Lost Boys, Haim bonded with Corey Feldman as they stayed in the hotel watching movies and visited the local arcade. The two became best friends.

Following the release of The Lost Boys, Haim visibly embraced the privileges of his new-found fame, becoming a regular at Alphy's Soda Pop Club, a private nightclub for underage actors at the Hollywood Roosevelt Hotel.

In February 1993, Michael Bass reported to police that Haim had threatened him during an argument. Haim was arrested. According to Haim's publicist at the time, he was shooting BB guns at a target in his backyard while trying to fire Bass, who refused to accept that he was being let go. Initially investigated as a terrorist threat (a felony), Haim's charge was downgraded to the misdemeanor of exhibiting a replica handgun in a threatening manner. Feldman posted Haim's $250 bail.

By late July 2008, Haim had become destitute and homeless in Los Angeles. He was taken in by singer-songwriter Gerard McMahon, who wrote "Cry Little Sister" for The Lost Boys soundtrack. They developed an idea for a reality show called Lost Boy Found, documenting Haim's addiction and recovery through music at Mac's studio, where he had been given a place to stay.

Despite their close bond in their early years of fame, Haim and Feldman had a number of disagreements in Haim's later years. Many of these disputes occurred due to Haim's drug use, which was documented in the reality series The Two Coreys. Before his death, Haim reconciled with Feldman off-camera. The two were spending time together developing a sequel to License to Drive called License to Fly, a project of Haim's conception.

Substance abuse
Haim struggled with substance abuse for most of his life. He was already drinking beer in his early teens on the set of Lucas in 1985, and a year later, he tried marijuana on the set of The Lost Boys. Haim asserted that the filming of License to Drive was his "breaking point" for becoming addicted to drugs. On his return from a Hawaiian family vacation in May 1989, Haim told the press that he had been clean for a month after going cold turkey without the help of a substance-abuse program.

Fellow Lost Boys actor Brooke McCarter began managing Haim in an effort to keep him clean. McCarter was dating Oscar-winning producer Julia Phillips, who termed the assignment "babysitting". In her memoir, Phillips recalled Haim's asking her permission to take out her daughter, and the moral conflict she experienced while smoking marijuana in front of him, saying: "Mixed feelings about Corey. Love him. Detest him too, or at least the manipulative part that knew how to make people twice his age snap to. Are you really only eighteen? Who writes your dialogue"?

During the filming of Without Malice (2000), Haim would reportedly halt production to call Toronto and check if his dog was dead, and sudden medical incidents required the filling of emergency prescriptions.

By 2001, Haim had sought rehabilitation 15 times for his drug addiction. He spent time in rehabilitation and was placed on prescription medication, which he began to abuse. On August 10, 2001, his mother found him unconscious at his Los Angeles bungalow. He was rushed to the UCLA Medical Center where doctors managed to stabilize him. Two weeks earlier, from July 23, 2001, Haim had spent some time in Sherman Oaks Hospital.

Feldman said of Haim: "He made so many attempts at suicide. He's ODd so many times. I mean, I can't begin to tell you, having him foaming at the mouth, coming downstairs and finding him that way and drooling and not able to speak, and me, having to put charcoal down his throat so that he could breathe."

Haim stated that at one point, he did not leave his apartment for three and a half years and ballooned from 150 to 302 pounds. By 2004, Haim appeared to have overcome his drug habit after his mother persuaded him to return to Toronto with her and resettle there.

Feldman avowed that he would no longer speak to Haim until he got clean. On The Two Coreys, Feldman and his wife, along with two other former teen stars, called on Haim in an effort to get him to admit he needed help. Feldman added that he did not consider Haim to be "a safe person to have around my wife and child at the moment". After his falling-out with Feldman, Haim had a car accident while under the influence and walked out for good on the show's therapist. Publicly severing his ties with Haim, Feldman stated: "I am not going to watch him destroy himself."

On the advice of his lawyer, Haim went to a physician in California with the goal of sticking to a program to wean off pills without multiple doctors in order to demonstrate that he was working toward getting clean. Haim's agent stated that the doctor was reluctant to drop Haim from his current level to zero pills, fearing a seizure, and took him to an addiction specialist to get mental help.

Relationships
Haim never married or had any children. He was involved with Who's the Boss? actress Alyssa Milano from 1987 to 1990. Milano and her parents, together with his manager at the time, unsuccessfully tried to get Haim help for his addiction.

Lala Sloatman co-starred with Haim in Watchers (1988) and Dream a Little Dream (1989), and they dated on and off for two years at the peak of his fame.

Haim was engaged to Baywatch actress Nicole Eggert, with whom he starred in Blown Away (1992) and Just One of the Girls (1993). Eggert is credited with helping to save Haim's life at least once by taking him to hospital to detox during a "narcotic rush". Eggert once said: "I spent a lot of nights in emergency rooms with him. I don't think that I saved his life, I just think that I was there for him".

Haim was briefly engaged to actress Holly Fields in 1996 and to model Cindy Guyer in 2000.

Haim had a year-long relationship with actress Tiffany Shepis. In October 2008, he stated that the two were engaged and due to marry on May 9, 2009.

Claims of abuse
In an episode of The Two Coreys, Haim told Feldman that he had been sexually abused at the age of 14 by one of Feldman's acquaintances. Declining to identify his molester (a 42-year-old man), Haim said that the abuse had continued for two years with Feldman's knowledge. This disclosure led to a further rift between Haim and Feldman, and the show continued to expose the darker side of their lives as teen stars.

In 2011, after Haim's death, Feldman stated that a "Hollywood mogul" who abused Haim was to blame for his death. Feldman's 2013 memoir, Coreyography, stated that he and Haim suffered sexual abuse as young actors in the film industry. Feldman stated that during the filming of Lucas, Haim "had been tricked into engaging in a painful session of anal sex by a man on the movie set. The man told Haim that sex between men and boys was normal in Hollywood". Feldman reported that after this experience, Haim suggested that he and Feldman engage in sex and Feldman declined.

In 2016, Judy Haim threatened to sue Feldman. Haim claimed that many of his statements were false and added that Feldman was looking for attention and money. In 2017, Judy Haim again spoke out against Feldman, who was seeking $10 million to make a documentary exposing those who had allegedly sexually abused him and her son; Judy Haim referred to Feldman as a "scam artist".

In a 2017 interview from the National Enquirer, actor Dominick Brascia alleged that Charlie Sheen was the person who had raped Haim on the set of Lucas. Sheen was 19 at the time, while Haim was 13. Sheen denied these allegations and filed a lawsuit against the National Enquirer that was settled in 2018. In a 2017 interview on The Dr. Oz Show, Judy Haim denied that Charlie Sheen was sexually involved with her son and accused Brascia, who died in 2018, of having sexually abused him.

In March 2020, Feldman's documentary, My Truth: The Rape of 2 Coreys, was released. Feldman alleged that Sheen had raped Haim and added that Haim had described the incident in graphic detail. These claims were backed up in the documentary by Jamison Newlander, Haim's friend and co-star in The Lost Boys, and Feldman's ex-wife Susie Sprague. Feldman accused Brascia of having sexually abused Haim as well. Feldman also spoke out against Judy Haim's attacks on his credibility. Sheen's publicist denied the abuse allegations.

Death
On March 10, 2010, after Haim's mother phoned 911, paramedics took Haim from their home to Providence Saint Joseph Medical Center in Burbank, where he was pronounced dead at 2:15 a.m. He was 38 years old. The 10-minute 911 call made by Haim's mother was leaked on the Internet. Haim had been ill with flu-like symptoms for two days before his death. A doctor called on him and took his temperature, but did not suspect serious problems. Assistant Chief Coroner Ed Winter said: "As he got out of bed, he felt a little weak and went down to the floor on his knees."

Los Angeles police initially stated that Haim's death appeared to be an accidental overdose; bottles containing Valium, Vicodin, Soma (a muscle relaxant), and Haloperidol (an antipsychotic) were retrieved. It emerged that Haim had used illegal aliases to procure over 553 prescription pills in the 32 days before his death, having "doctor-shopped" seven different physicians and used seven pharmacies to obtain the supply. The pills included 195 Valium, 149 Vicodin, 194 Soma and 15 Xanax. Haim's agent discounted the possibility of an overdose, citing his recent drive toward clean living and affirming that he had been completely drug-free for two weeks. However, Haim's primary doctor confirmed to Drug Enforcement Administration investigators that Haim was addicted to pain medication.

California Attorney General Jerry Brown announced that his office was investigating Haim's death, saying an unauthorized prescription in his name had been found among fraudulent prescription pads ordered from San Diego. On March 17, 2010, Brown announced that an arrest was made in connection with the investigation, which involved doctor-identity theft and up to 5,000 illegal prescriptions. While detailed information was not released, officials stated that Haim had obtained Oxycontin via a prescription drug ring. Records showed he had received thousands of pills over the last year of his life, using physicians at offices, urgent-care facilities and emergency rooms.

On May 4, 2010, the L.A. County Coroner's office autopsy report revealed that Haim died of diffuse alveolar damage and pneumonia, together with hypertrophic cardiomyopathy and coronary arteriosclerosis. The death was ruled a natural death. As to the question of whether drugs were involved, the coroner stated: "the toxicology report revealed no significant contributing factor". Before the autopsy report was released publicly, Haim's mother stated that the coroner had given her a "courtesy call" to state his preliminary findings that Haim died of pulmonary edema and was suffering from an enlarged heart and water in the lungs. Haim's death certificate lists "Diffuse Alveolar Damage" and "Community Acquired Pneumonia" as causes of death, with "Hypertrophic Cardiomyopathy With Coronary Arteriosclerosis" listed as other conditions contributing but not related to the immediate cause of death.

On March 25, 2010, approximately twenty doctors were subpoenaed in connection with Haim's case. Haim had claimed to each that he was not seeing any other doctors, and many reported feeling "duped" by him. Attorney General Brown called Haim the "poster child" for prescription drug addiction.

Funeral and aftermath
A private Jewish funeral ceremony for Haim took place on March 16, 2010, at Steeles Memorial Chapel in Thornhill, Ontario. Both of Haim's parents attended, along with 200 friends and family. A dozen fans waited outside. In an open letter written to Haim on that day, Corey Feldman stated his wish to stay away from the funeral to minimize publicity for the family; he said, "I always feared this day would come".

Haim died with very little money, and his mother initially announced that the cost of his funeral would be covered by public funds provided by the city of Toronto as is customary in destitute cases. However, city officials stated that no paperwork had been submitted by the family, who entreated fans to help provide for the burial in an online appeal for funds. A $20,000 contribution was made by a memorabilia site to which Haim had sold items over the years, but the company later canceled the check after it emerged that the funeral home had stepped in to cover the costs from the outset. Haim's personal effects were put up for auction on eBay by a cast member from A Time to Live, whose listings claimed that the family had asked him to sell the items as they needed money for burial expenses.

Haim's body was buried at Pardes Shalom Cemetery in Maple, Ontario.

Posthumous
Haim was omitted from the "In Memoriam" tribute montage at both the 17th Screen Actors Guild Awards and the 83rd Academy Awards in the year following his death. Perceived by the press as a "snub", Haim's omission from the Oscars received widespread media coverage. Corey Feldman said the snub showed that the Academy of Motion Picture Arts and Sciences doesn't "have a handle on who the public adores."

Haim was the subject of a TV program, Autopsy: The Last Hours of Corey Haim, which premiered on November 23, 2016, on the Reelz channel.

title: Corey Haim


text:
Campsis radicans

Campsis radicans, the trumpet vine, yellow trumpet vine, or trumpet creeper (also known in North America as cow-itch vine or hummingbird vine ), is a species of flowering plant in the trumpet vine family Bignoniaceae, native to eastern North America, and naturalized elsewhere. Growing to 10 m, it is a vigorous, deciduous woody vine, notable for its showy trumpet-shaped flowers. It inhabits woodlands and riverbanks, and is also a popular garden plant.

Description
C. radicans is a vine that climbs on trees, other plants, or structures or trails along the ground and can grow to a length of up to 10 m. From the main vine, rigid or woody arching vines up to 2 m long extend outward. The plant can form a dense groundcover or an aggressive liana covering plants or buildings. The leaves are opposite and odd-pinnately compound, meaning there is an odd number of leaflets, with one terminal leaflet.

Leaves are up to 7 in long with 7 to 13 leaflets that are each about 3 in long and 1.5 in wide. The leaflets are emerald green when new, maturing into a shiny dark green. They are ovate to broadly lanceolate and the edges are coarsely serrate.

Inflorescences
The flowers come in terminal cymes of two to eight. Each flower is up to 3.5 in long and trumpet shaped. They are orange to reddish orange in color with a yellowish throat and 5 shallow lobes bending backward. They generally appear after several months of warm weather. The flowers have no floral scent. After flowering, a long seed capsule about 6 in long appears, eventually splitting in two to disperse its seeds.

Taxonomy
The flamboyant flowering of Campsis radicans made it obvious to even the least botanically-minded of the first English colonists in Virginia. Consequently, the plant quickly made its way to England early in the 17th century.

Its botanical parentage, as a hardy member of a mostly subtropical group, made its naming problematic: according to John Parkinson, the Virginia settlers were at first calling it a jasmine or a honeysuckle, and then a bellflower; he classed it in the genus Apocynum (dogbane). Joseph Pitton de Tournefort erected a catch-all genus Bignonia in 1700, from which it has since been extricated.

Etymology
The Latin specific epithet radicans means "with stems that take root". The plant is commonly known as cow-itch vine because skin redness and itching is experienced by some people after coming in contact with the leaves.

Distribution
Campsis radicans is native to the eastern United States and extreme southern Ontario in Canada. It is naturalized in parts of the western United States as well as in Ontario and southern Quebec, parts of Europe, and scattered locations in Latin America.

Ecology
The flowers bloom in the summer for about three months and are very attractive to hummingbirds such as the ruby-throated hummingbird,  while many types of birds like to nest in the dense foliage. Halictid bees, flies, and ants also feed on the nectar of the plant's extra-floral nectaries. Nectar robbing behavior has been observed to be performed by orchard orioles (Icterus spurius), which puncture and enlarge holes in the flower base to access nectaries. Certain sphinx moths with elongate proboscises are able to successfully feed on trumpet vines while hovering in front of the flower.

The flowers are followed by large seed pods. As these mature, they dry and split. Hundreds of thin, brown, paper-like seeds are released. These are easily grown when stratified. Larvae of Clydonopteron sacculana (the trumpet vine moth) feed on the seed pods.

Cultivation
The trumpet vine grows vigorously. In warm weather, it puts out aerial rootlets that grab onto every available surface, and eventually expand into heavy woody stems several centimeters in diameter. It grows well on arbors, fences, telephone poles, and trees, although it may dismember them in the process. Ruthless pruning is recommended. Outside of its native range this species has the potential to be invasive, even as far north as New England. The trumpet vine thrives in many places in southern Canada as well.

Away from summer heat, C. radicans is less profuse of flower. A larger-flowered hybrid 'Mme Galen' was introduced about 1889 by the Tagliabue nurserymen of Lainate near Milan.

The form C. radicans f. flava has gained the Royal Horticultural Society's Award of Garden Merit.

A deeper red form "Flamenco" is available.

Toxicity
The plant can cause contact dermatitis.

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

title: Campsis radicans


text:
Rosemary Kennedy

Rose Marie "Rosemary" Kennedy (September 13, 1918 – January 7, 2005) was the eldest daughter born to Joseph P. Kennedy Sr. and Rose Fitzgerald Kennedy. She was a sister of President John F. Kennedy and Senators Robert F. and Ted Kennedy.

In her early young adult years, Rosemary Kennedy was "becoming increasingly irritable and difficult". In response to these issues, her father arranged a lobotomy on her in 1941, when she was 23 years of age. The procedure left her permanently incapacitated and rendered her unable to speak intelligibly.

Rosemary Kennedy spent most of the rest of her life being cared for at St. Coletta, an institution in Jefferson, Wisconsin. The truth about her situation and whereabouts was kept secret for decades. While she was initially isolated from her siblings and extended family following her lobotomy, Rosemary did go on to visit them during her later life.

Family and early life
Rosemary Kennedy was born at her parents' home in Brookline, Massachusetts on September 13, 1918. She was the third child and first daughter of Joseph P. Kennedy Sr. and Rose Fitzgerald. She was named after her mother and was commonly called Rosemary or Rosie. During her birth, the doctor was not immediately available because of an outbreak of the Spanish influenza epidemic and the nurse ordered Rose Kennedy to keep her legs closed, forcing the baby's head to stay in the birth canal for two hours. The action resulted in a harmful loss of oxygen. As Rosemary began to grow, her parents noticed she was not reaching the basic developmental steps a human normally reaches at a certain month or year. At two years old, she had a hard time sitting up, crawling, and learning to walk.

Accounts of Kennedy's life indicated that she had an intellectual disability, although some have raised questions about the Kennedys' accounts of the nature and scope of her disability. A biographer wrote that Rose Kennedy did not confide in her friends and that she pretended her daughter was developing typically, with relatives other than the immediate family knowing nothing of Rosemary's disability. Despite the help of tutors, Rosemary had trouble learning to read and write. At age 11, she was sent to a Pennsylvania boarding school for people with intellectual disabilities.

At age 16, Kennedy was sent to the Sacred Heart Convent in Elmhurst, Providence, Rhode Island, where she was educated separately from the other students. Two nuns and a special teacher, Miss Newton, worked with her all day in a separate classroom. The Kennedys gave the school a new tennis court for their efforts. Her reading, writing, spelling, and counting skills were reported to be at a fourth-grade level (ages 9–10). During this period, her mother arranged for her older brother John to accompany her to a tea dance. Thanks to him, she appeared "not different at all" during the dance.

Rosemary read few books but could read Winnie-the-Pooh. Diaries written by her in the late 1930s, and published in the 1980s, reveal a young woman whose life was filled with outings to the opera, tea dances, dress fittings, and other social interests. Kennedy accompanied her family to the coronation of Pope Pius XII in Rome in 1939. She also visited the White House. Kennedy's parents told Woman's Day that she was "studying to be a kindergarten teacher," and Parents was told that while she had "an interest in social welfare work, she is said to harbor a secret longing to go on the stage." When The Boston Globe requested an interview with Rosemary, her father's assistant prepared a response which Rosemary copied out laboriously:

"I have always had serious tastes and understand life is not given us just for enjoyment. For some time past, I have been studying the well known psychological method of Dr. Maria Montessori and I got my degree in teaching last year."

In 1938, Kennedy was presented as a debutante to King George VI and Queen Elizabeth at Buckingham Palace during her father's service as the United States Ambassador to the United Kingdom. Kennedy practiced the complicated royal curtsy for hours. At the event, she tripped and nearly fell. Rose Kennedy never discussed the incident and treated the debut as a triumph. The crowd made no sign, and the King and the Queen smiled as if nothing had happened.

Lobotomy
According to Kennedy's sister Eunice, when Rosemary returned to the United States from the United Kingdom in 1940, she became "increasingly irritable and difficult" at the age of 22. Kennedy would often experience convulsions and fly into violent rages, during which she would hit and injure others. After being expelled from a summer camp in western Massachusetts and staying only a few months at a Philadelphia boarding school, Kennedy was sent to a convent school in Washington, D.C. Kennedy began sneaking out of the convent school at night. The nuns at the convent thought that Rosemary might be involved with sexual partners and that she could contract a sexually transmitted disease or become pregnant. Her occasionally erratic behavior frustrated her parents; her father was especially worried that Kennedy's behavior would shame and embarrass the family and damage his and his children's political careers.

When Kennedy was 23 years old, doctors told her father that a lobotomy would help calm her mood swings and stop her occasional violent outbursts. Joe Sr. decided that Rosemary should have a lobotomy; however, he did not inform his wife of this decision until after the procedure was completed. The procedure took place in November 1941. In Ronald Kessler's 1996 biography of Joe Sr., Sins of the Father, James W. Watts, who carried out the procedure with Walter Freeman (both of George Washington University School of Medicine & Health Sciences), described the procedure to Kessler as follows:

"After Rosemary was mildly sedated, 'We went through the top of the head,' Dr. Watts recalled. 'I think she was awake. She had a mild tranquilizer. I made a surgical incision in the brain through the skull. It was near the front. It was on both sides. We just made a small incision, no more than an inch.' The instrument Dr. Watts used looked like a butter knife. He swung it up and down to cut brain tissue. 'We put an instrument inside', he said. As Dr. Watts cut, Dr. Freeman asked Rosemary, for example, to recite the Lord's Prayer or sing 'God Bless America' or count backwards;... 'We tried to estimate thus, how far to further cut, based on how Rosemary responded.' When she became incoherent, they ceased cutting."

Watts told Kessler that in his opinion, Kennedy did not have "mental retardation" but rather a form of depression. A review of all of the papers written by the two doctors confirmed Watts' declaration. All of the patients the two doctors lobotomized were diagnosed as having some form of mental disorder. Bertram S. Brown, director of the National Institute of Mental Health who was previously an aide to President Kennedy, told Kessler that Joe Kennedy referred to his daughter Rosemary as mentally retarded rather than mentally ill in order to protect John's reputation for a presidential run and that the family's "lack of support for mental illness is part of a lifelong family denial of what was really so". It was quickly apparent that the procedure had caused immense harm. Kennedy's mental capacity diminished to that of a two-year-old child. She could not walk or speak intelligibly and was incontinent.

Aftermath
After the lobotomy, Kennedy was immediately institutionalized. She initially lived for several years at Craig House, a private psychiatric hospital 90 minutes north of New York City. In 1949, she was relocated to Jefferson, Wisconsin, where she lived for the rest of her life on the grounds of the St. Coletta School for Exceptional Children (formerly known as "St. Coletta Institute for Backward Youth"). Archbishop Richard Cushing of Boston had told her father about St. Coletta's, an institution for more than 300 people with disabilities, and her father traveled to and built a private house for her about a mile outside St. Coletta's main campus near Alverno House, which was designed for adults who needed lifelong care. The nuns called the house "the Kennedy cottage". Two Catholic nuns, Sister Margaret Ann and Sister Leona, provided her care along with a student and a woman who worked on ceramics with Kennedy three nights a week. Kennedy had a car that could be used to take her for rides and a dog which she could take on walks.

In response to her condition, Kennedy's parents separated her from her family. Rose Kennedy did not visit her for 20 years. Joe Sr. did not visit his daughter at the institution at all. In Rosemary: The Hidden Kennedy Daughter, author Kate Clifford Larson stated that Kennedy's lobotomy was hidden from the family for 20 years; none of her siblings knew of her whereabouts. While her older brother John was campaigning for re-election to the U.S. Senate in 1958, the Kennedy family explained away her absence by claiming she was reclusive. The family did not publicly explain her absence until 1961, after John had been elected president. The Kennedys did not reveal that she was institutionalized because of a failed lobotomy, but instead said that she was deemed "mentally retarded". In 1961, after Joe Sr. had a stroke that left him unable to speak and walk, Rosemary's siblings were made aware of her location.

Rosemary's condition was revealed publicly by her sister Eunice in a 1962 interview to The Saturday Evening Post, but her lobotomy did not become public knowledge until 1987, when historian Doris Kearns Goodwin revealed it in her book The Fitzgeralds and the Kennedys.

Later life
Following her father's death in 1969, the Kennedys gradually involved Rosemary in family life again. She was occasionally taken to visit relatives in Florida and Washington, D.C., as well as her childhood home on Cape Cod, Massachusetts. By that time, Rosemary had learned to walk again, but did so with a limp. She never regained the ability to speak clearly and her arm was palsied. Her condition is sometimes credited as the inspiration for Eunice Kennedy Shriver to later found the Special Olympics, although Shriver told The New York Times in 1995 that Kennedy was just one of the disabled people she would have over to her house to swim, and that the games should not focus on any single individual.

Kennedy died from natural causes on January 7, 2005, aged 86, at the Fort Atkinson Memorial Hospital in Fort Atkinson, Wisconsin, with her siblings (sisters Jean, Eunice, and Patricia and brother Ted) by her side. She was buried beside her parents at Holyhood Cemetery in Brookline, Massachusetts.

title: Rosemary Kennedy


text:
Talk:Loan

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 4 October 2021 and 9 December 2021. Further details are available on the course page. Student editor(s): Herry3999.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 02:46, 17 January 2022 (UTC)

Bias toward United States
Why is there a section devoted to United States taxation? If this is a bias it needs to be rewritten for broader coverage. Forich (talk) 14:07, 12 February 2021 (UTC)

Abuse in Lending
Not repaying a loan is not necessarily abuse; in fact, in some forms of predatory lending mentioned in the section, the intention is that the customer is unable to repay it. I have changed the wording to clarify this. Sinbadbuddha (talk) 19:33, 18 June 2021 (UTC)

Move discussion in progress
There is a move discussion in progress on Talk:Loan (disambiguation) which affects this page. Please participate on that page and not in this talk page section. Thank you. —RMCD bot 17:48, 9 October 2021 (UTC)

title: Talk:Loan


text:
Black Mass

A Black Mass is a ceremony celebrated by various Satanic groups. It has allegedly existed for centuries in different forms, and the modern form is intentionally a sacrilegious and blasphemous parody of a Catholic Mass.

In the 19th century the Black Mass became popularized in French literature, in books such as Satanism and Witchcraft, by Jules Michelet, and Là-bas, by Joris-Karl Huysmans.

Modern revivals began with H. T. F. Rhodes' book The Satanic Mass published in London in 1954, and there is now a range of modern versions of the Black Mass performed by various groups.

Early Catholicism
The Catholic Church regards the Mass as its most important ritual, going back to apostolic times. In general, its various liturgies followed the outline of Liturgy of the Word, Offertory, Liturgy of the Eucharist and Benediction, which developed into what is known as the Mass. However, as early Christianity became more established and its influence began to spread, the early Church Fathers began to describe a few heretical groups practicing their own versions of Masses. Some of these rituals were of a sexual nature. The fourth-century AD heresiologist Epiphanius of Salamis, for instance, claims that a libertine Gnostic sect known as the Borborites engaged in a version of the Eucharist in which they would smear their hands with menstrual blood and semen and consume them as the blood and body of Christ respectively. He also alleges that, whenever one of the women in their church was experiencing her period, they would take her menstrual blood and everyone in the church would eat it as part of a sacred ritual.

Medieval Roman Catholic parodies and additions to the Mass
Within the Church, the rite of the Mass was not completely fixed, and there were places at the end of the Offertory for the Secret prayers, when the priest could insert private prayers for various personal needs. These practices became especially prevalent in France. As these types of personal prayers within the Mass spread, the institution of the Low Mass became quite common, where priests would hire their services out to perform various Masses for the needs of their clients (Votive Masses)—such as blessing crops or cattle, achieving success in some enterprise, obtaining love, or even cursing enemies (one way this latter was done was by inserting the enemy's name in a Mass for the dead, accompanied by burying an image of the enemy). Although these practices were condemned by Church authorities as superstitious and sacrilegious abuses, they still occurred secretively. In the 12th and 13th centuries there was a great surplus of clerics and monks who might be inclined to perform these Masses, as younger sons were often sent off to religious universities, and after their studies, needed to find a livelihood. Also within the Church, the ritual of the Mass was sometimes reworked to create light-hearted parodies of it for certain festivities. Some of these became quasi-tolerated practices at times—though never accepted by official Church authorities—such as a festive parody of the Mass called "The Feast of Asses", in which Balaam's ass (from the Old Testament) would begin talking and saying parts of the Mass. A similar parody was the Feast of Fools. Though often condemned, practitioners of such activities, called "Goliards", continued despite the Church's disapproval. Another result of the surplus of (sometimes disillusioned) clerical students was the appearance of the Latin writings of the Goliards and wandering clerics (clerici vagantes). There began to appear more cynical and heretical parodies of the Mass, also written in ecclesiastical Latin, known as "drinkers' Masses" and "gamblers' Masses," which lamented the situation of drunk, gambling monks, and instead of calling to "Deus" (God), called to "Bacchus" (the Roman god of wine) and "Decius" (the god of dice, which were used in gambling). Some of the earliest of these Latin parody works are found in the medieval Latin collection of poetry, Carmina Burana, written around 1230. At the time these wandering clerics were spreading their Latin writings and parodies of the Mass, the Cathars, who also spread their teachings through wandering clerics, were also active. Due to the proximity in time and location of the Goliards, the Cathars, and the witches, all of whom were seen as threatening the authority of the Catholic Church and its head, the Papacy in Rome, some historians have postulated that these wandering clerics may have at times offered their services for performing heretical, or "black" Masses on various occasions.

A further source of late Medieval and Early Modern involvement with parodies and alterations of the Mass, were the writings of the European witch-hunt, which saw witches as being agents of the Devil, who were described as inverting the Christian Mass and employing the stolen Host for diabolical ends. Witch-hunter's manuals such as the Malleus Maleficarum (1487) and the Compendium Maleficarum (1608) allude to these supposed practices. The first complete depiction of a blasphemy of the Mass in connection with the witches' sabbath, was given in Florimond de Raemond's 1597 French work, The Antichrist (written as a Catholic response to the Protestant claim that the Pope was the Antichrist). He uses the following description of a witches' meeting as a sign that Satanic practices are prevalent in the world, and a sign that the Antichrist's power is on the rise:

"An Italian man took her [Jeanne Bosdeau] to a field on Saint John's Eve. The man made a large ring with a rod of holly, muttering a few words which he read from a black book. Thereupon appeared a large, horned goat, all black, accompanied by two women, as well as a man dressed as a priest. The goat asked the Italian who this girl was, and having replied that he had brought her to be his, the goat made him make the sign of the cross with his left hand [the sign of the cross was always to be made with the right hand only in the Catholic Church, so this was seen as an inversion of its meaning]. Then he commanded all of them to come and greet him, which they did, kissing his rear. The goat had a lighted black candle between his two horns, from which the others lit their own candles. The goat took the woman aside, laid her in the woods, and carnally knew her, to which she took an extreme displeasure, suffered much pain, and felt his seed as cold as ice. Every Wednesday and Friday of each month the general meeting was held, where she went numerous times, with more than sixty other persons, all of whom carried a black candle, lighted from the candle that the goat had between his horns. After that they all began to dance in circles, their backs turned to one another. The person who was performing the service was clothed in a black robe without a cross. He raised a round slice of turnip, dyed black, instead of the Host, and cried at the Elevation: Master, help us. Water was put in the chalice instead of wine, and to make 'holy water', the goat urinated into a hole on the ground, and the person who was performing the service asperged the attendants with a black asperges (sprinkling of water). In this group they performed the practices of witchcraft, and every one gave a story of what they had done. They were to poison, to bewitch, to bind, to cure illnesses with charms, to make waste the fruits of the earth, and other such maladies."

The most sophisticated and detailed descriptions of the Black Mass to have been produced in early modern Europe are found in the Basque witch-hunts of 1609–1614. It has recently been argued by academics including Emma Wilby that the emphasis on the Black Mass in these trials evolved out of a particularly creative interaction between interrogators keen to find evidence of the rite and a Basque peasantry who were deeply committed to a wide range of unorthodox religious practices such as "cursing" Masses, liturgical misrule and the widespread misuse of Catholic ritual elements in forbidden magical conjurations. An impressive account of the rite was given by suspects from the Spanish-Basque village of Zugarramurdi, who claimed that:

"… and on such nights the Devil says mass, to which end his servants set up an altar with black and ugly altar cloths under a dossal of old, black and torn cloth and an altarpiece with images and figures of the Devil, and before mass begins they have a missal ready and all the other things needed for saying it, and the Devil hears the confessions of all the witches, who admit as sins the times they have been to church, the masses they have heard, the good deeds they have done and the evil deeds they have failed to do, and once they have confessed to the Devil he dresses in certain long, black and ugly vestments and he begins his mass, his servants singing it in hoarse, low and out-of-tune voices, and in a certain part of it he preaches a sermon to them in which he tells them not to be vainglorious in searching for a god other than the one they have, for he is a good god, and that though in this life they must endure hardship, work and poverty, in the next they will enjoy much rest [...] and then they go down on their knees in the presence of the Devil and kiss him on his left hand and chest and shameful parts and under the tail, and once they have all made this offering and veneration the Devil continues his mass and lifts up a round thing of the size of a Host which is black like the sole of a shoe, on which an image of the Devil is painted, and as he lifts it he says “this is my body,” and while they are all on their knees beating themselves on their chests, in veneration they say “aquerragoite, aquerraveite” which means “he-goat up, he-goat down,” and in the same way he lifts up a sort of chalice, seemingly of black wood, and once the mass has ended he gives them communion while they are on their knees around him and giving each of them a sort of black shape on which there is an image of the Devil, which is very sharp to swallow, and he gives them a draught of a very bitter drink which noticeably chills their hearts."

Early modern France
Between the 16th and the 19th centuries, many examples of interest in the Black Mass come from France.

 * 16th century: Catherine de' Medici, the Queen of France, was said by Jean Bodin to have performed a Black Mass, based on a story in his 1580 book on witchcraft De la démonomanie des sorciers. In spite of its lurid details, there is little outside evidence to back up his story.
 * 17th century: Catherine Monvoisin and the priest Étienne Guibourg performed "Black Masses" for Madame de Montespan, the mistress of King Louis XIV of France. Since a criminal investigation—L'affaire des poisons ("Affair of the Poisons")—was launched (resulting in the execution of Monvoisin and the imprisonment of Guibourg) many details of their Black Mass have come down to us. It was a typical Roman Catholic Mass, but modified according to certain formulas (some reminiscent of the Latin Sworn Book of Honorius, or its French version, The Grimoire of Pope Honorius) and featuring the King's mistress (the Marquise de Montespan) as the central altar of worship, lying naked upon the altar with the chalice on her bare stomach, and holding a black candle in each of her outstretched arms. The Host was consecrated on her body, and then used in love potions designed to gain the love of the King (on account of the magical power believed to be in the consecrated Host). From these images of the Guibourg Mass, further developments of the Black Mass derived.
 * 18th century: The Marquis de Sade, in many of his writings, places the Host and the Mass, monks, priests and the Pope himself (Pope Pius VI in Juliette) in blasphemous sexual settings.
 * 19th century: Joris-Karl Huysmans wrote the classic novel of French Satanism, Là-bas (1891). The characters in the novel have long discussions on the history of French Satanism up to their time, and eventually one of them is invited to participate in a Black Mass, the type of which Huysmans claimed was practised in Paris in those years. Although a work of fiction, Huysmans' description of the Black Mass remained influential simply because no other book went into as much detail. However, the actual text which Huysmans' satanic "priest" recites is nothing more than a long diatribe in French, praising Satan as the god of reason and the opponent of Christianity. In this way, it resembles the French poetry of Charles Baudelaire (in particular Les Litanies de Satan), more than it resembles an inversion of the Roman Catholic Mass.

Late 19th century and early 20th century scholarly interest in the Black Mass
Scholarly studies on the Black Mass relied almost completely on French and Latin sources (which also came from France):

 * The French historian Jules Michelet was one of the first to analyze and attempt to understand the Black Mass, and wrote two chapters about it in his classic book, Satanism and Witchcraft (1862).
 * J. G. Frazer included a description of the Mass of Saint-Sécaire, an unusual French legend with similarities to the Black Mass, in The Golden Bough (1890). Frazer was recounting material already found in an 1883 French book entitled Quatorze superstitions populaires de la Gascogne ("Fourteen Popular Superstitions of Gascony"), by Jean-François Bladé. This Mass was said to be employed as a method of assassination by supernatural means, allowing the supplicant to avenge himself if he was wronged by someone.
 * Montague Summers discussed many classic portrayals of the Black Mass in a number of his works (especially in The History of Witchcraft and Demonology (1926), ch. IV, The Sabbat, with extensive quotations from the original French and Latin sources ).

20th century

 * H. T. F. Rhodes' popular book, The Satanic Mass, published in London in 1954 (American edition in 1955), was a major inspiration for modern versions of the Black Mass, when they finally appeared. Rhodes claimed that, at the time of his writing, there did not exist a single first hand source which actually described the rites and ceremonies of a Black Mass.
 * Gerhard Zacharias and Richard Cavendish, both writing in the middle of the 1960s, while presenting detailed studies of source material, offer no new sources for a Black Mass, relying solely on material that was already known to Rhodes.
 * When Anton Szandor LaVey published his Satanic Bible in 1969, he wrote that: "The usual assumption is that the Satanic ceremony or service is always called a Black Mass. A Black Mass is the magical ceremony practiced by Satanists. The Satanist would only employ the use of a Black Mass as a form of psychodrama. Furthermore, a Black Mass does not necessarily imply that the performers of such are Satanists. A Black Mass is essentially a parody on the religious service of the Roman Catholic Church, but can be loosely applied to a satire on any religious ceremony." He went on in the Satanic Rituals (1972) to present it as the most representatively satanic ritual in the book.

21st century

 * In 2014 the Black Mass was held in public at the Oklahoma City Civic Center by a theistic Satanist group called Dakhma of Angra Mainyu (Church of Ahriman). The host to be used in the Black Mass was stolen from a Catholic church. The event saw backlash in the form of protesters such as John Ritchie, the Director of TFP Student Action.
 * Dakhma of Angra Mainyu, the same theistic Satanist group, held another Black Mass in 2016 at the same location. An ecumenical Christian protest (with Christians from many denominations, such as Catholic, Baptist, Methodist, Episcopal and Pentecostal, present) was held to oppose the Black Mass.

The modern Black Mass
In spite of the huge amount of French literature discussing the Black Mass (Messe Noire) at the end of the 19th century and early 20th century, no set of written instructions for performing one, from any purported group of Satanists, turned up in writing until the 1960s, and appeared not in France, but in the United States. As can be seen from these first Black Masses and Satanic Masses appearing in the U.S., the creators drew heavily from occult novelists such as Dennis Wheatley and Joris-Karl Huysmans, and from non-fiction occult writers popular in the 1960s, such as Grillot de Givry, author of the popular illustrated book Witchcraft, Magic and Alchemy, and H. T. F. Rhodes, who provided a title for the satanic ritual in his 1954 book The Satanic Mass. Herbert Sloane, the founder of an early Satanist group, the Ophite Cultus Satanas, speaks of Satanists performing the ritual of the "Satanic Mass" in a letter he wrote in 1968, and in 1968 and 1969 also appeared the first two recordings of Satanic rituals, both entitled the "Satanic Mass":

 * The first was a 13-minute recording of a full-length "Satanic Mass" made by the U.S. band Coven. Coven's Satanic Mass, part of their stage show beginning in 1967, was expanded and included on their 1969 record album Witchcraft Destroys Minds & Reaps Souls, together with the full published text. On the album cover, it is stated that they spent a long time researching the material, and to their knowledge it was the first Black Mass published in any language. The result was eclectic, drawing chants and material from numerous sources, including two medieval French miracle plays, Le Miracle de Théophile and Jeu de Saint Nicolas, which both contain invocations to the Devil in an unknown language. These chants, along with other material on the album, could be found in books on witchcraft popular in the 60s, notably Grillot de Givry's Witchcraft, Magic and Alchemy (originally published in France in 1929). A large portion of the English dialogue was taken verbatim from Dennis Wheatley's 1960 occult novel, The Satanist, in which the female protagonist is initiated into a Satanic cult. Additionally, the recording, while using a couple of the Latin phrases the Church of Satan was already making popular, also added a substantial amount of church Latin, in the form of Gregorian chants sung by the band, to create the genuine effect of the Catholic Latin Mass being inverted and sung to Satan.
 * The second was a record album of readings in Satanic ritual and philosophy by the Church of Satan, called "The Satanic Mass", which contained material later to appear in their Satanic Bible (published in 1969). In spite of the title and a few phrases in Latin, this album did not deal with the traditional Black Mass.

Soon after Coven created their Satanic Mass recording, the Church of Satan began creating their own Black Masses, two of which are available to the public. The first, created for the Church of Satan by Wayne West in 1970, was entitled "Missa Solemnis" (named after the Missa Solemnis version of the Latin Mass; originally published only in pamphlet form, later published in Michael Aquino's history of The Church of Satan ), and the second, created by an unknown author, was entitled "Le Messe Noir" (published in Anton LaVey's 1972 book The Satanic Rituals).

All three of these newly created Black Masses (the one by Coven and the two by the Church of Satan) contain the Latin phrase "In nomine Dei nostri Satanas Luciferi Excelsi" (In the name of our God, Satan Lucifer of the Most High), as well as the phrases "Rege Satanas" and "Ave Satanas" (which, incidentally, are also the only three Latin phrases which appeared in the Church of Satan's 1968 recording, "The Satanic Mass"). Additionally, all three modify other Latin parts of the Roman Catholic Missal to make them into Satanic versions. The Church of Satan's two Black Masses also use the French text of the Black Mass in Huysmans' Là-Bas to a great extent. (West only uses the English translation, LaVey publishes also the original French). Thus, the Black Mass found in The Satanic Rituals is a combination of English, French, and Latin. Further, in keeping with the traditional description of the Black Mass, all three also require a consecrated Host taken from a Catholic church, as a central part of the ceremony.

A writer using the pseudonym "Aubrey Melech" published, in 1986, a Black Mass entirely in Latin, entitled "Missa Niger". (This Black Mass is available on the Internet). Aubrey Melech's Black Mass contains almost exactly the same original Latin phrases as the Black Mass published by LaVey in The Satanic Rituals. The difference is that the amount of Latin has now more than doubled, so that the entire Black Mass is in Latin. Unlike Coven and Wayne West, LaVey and Melech do not give the source for the Latin material in their Black Mass, merely implying that they received it from someone else, without saying who.

The language of the Black Mass
The French sections that LaVey published were quotations from Huysmans's Là-bas. The Latin of Melech and LaVey is based on the Roman Catholic Latin Missal, reworded so as to give it a Satanic meaning (e.g. the Roman Mass starts "In nomine Patris, et Filii, et Spiritus Sancti, introibo ad altare Dei", while LaVey's version, printed in the Satanic Rituals, starts "In nomine magni dei nostri Satanas, introibo ad altare Domini Inferi"). There are a small amount of copyist and grammatical errors. For example, "dignum" from the Mass, is once incorrectly spelled "clignum", in the printed Satanic Rituals. Another example, also appearing once, is "laefificat" instead of "laetificat". One of the more obvious grammatical errors is "ego vos benedictio", "I bless you", which should have been "ego vos benedico". Another grammatical peculiarity is that, throughout his version of the Mass, LaVey does not decline the name Satanas, as is typically done in Latin if the endings are used, but uses only the one form of the word regardless of the case. Melech uses Satanus. "Satanas" as a name for Satan appears in some examples of Latin texts popularly associated with satanism and witchcraft, such as the middle age pact with the Devil supposedly written by Urbain Grandier. Both Black Masses end with the Latin expression "Ave, Satanas!"—Meaning either "Welcome, Satan!", or "Hail Satan!" (expressing the opposite sentiments of the similar statement made by Jesus to Satan in the Latin Vulgate Bible (Latin Vulgate, Matthew 4:10), "Vade, Satanas!"—"Go away, Satan!").

Studies of the Black Mass

 * (Discusses the Latin parody writings of the medieval wandering clerics, and their possible connection to the original Black Mass and Witches' Sabbath)
 * (See especially, Chapter 7, "The Worship of the Devil", section 3, "The Black Mass")
 * (Translated from the German by Christine Trollope)
 * Google books preview
 * (Translated from the German by Christine Trollope)
 * Google books preview

title: Black Mass


text:
User:Linkan

My name is Torbjörn Lindquist, and I was born in 1975. I am a phd student in economics from sweden.

Wiki-experience
I edited my first wikipages in 2003, but started to be active on Swedish Wikipedia late 2006. At the Swedish Wikipedia I edit pages under the name Umelinkan.

Intrests
My main intrest is the winter sport bandy. I am webmaster of Bandysidan.nu and edit bandy related articles, mainly on Swedish Wikipedia, but also here at some times.

title: User:Linkan


text:
Yamato period

The Yamato period (大和時代) is the period of Japanese history when the Imperial court ruled from modern-day Nara Prefecture, then known as Yamato Province.

While conventionally assigned to the period 250–710, including both the Kofun period (c. 250–538) and the Asuka period (538–710), the actual start of Yamato rule is disputed. The Yamato court's supremacy was challenged during the Kofun period by other polities centered in various parts of Japan. What is certain is that Yamato clans had major advantages over their neighbouring clans in the 6th century. This period is divided by the relocation of the capital to Asuka, in modern Nara Prefecture. However, the Kofun period is an archaeological period while the Asuka period is a historical period. Therefore, many think of this as an old division and this concept of period division is no longer applicable.

At the era of Prince Shōtoku in the early 7th century, a new constitution was prescribed for Japan based on the Chinese model. After the fall of Baekje (660 AD), the Yamato government sent envoys directly to the Chinese court, from which they obtained a great wealth of Confusican philosophical and social structure. In addition to ethics and government, they also adopted the Chinese calendar and many of its religious practices, including Confucianism and Taoism (Japanese: Onmyo).

Background of Yamato society and culture

A millennium earlier, the Japanese archipelago had been inhabited by the Jōmon people. In the centuries prior to the beginning of the Yamato period, elements of the Northeast Asian and Chinese civilizations had been introduced to the Japanese archipelago in waves of migration. According to Kojiki, the oldest record of Japan, Amenohiboko, Korean prince of Silla, came to Japan to serve the Japanese Emperor and he lived in Tajima Province. His descendant is believed to be Tajimamori. Archaeological evidence indicates contacts between mainland China, Korea, and Japan since prehistory of the Neolithic period, and its continuation also at least in the Kofun period.

The rice-growing, politically fragmented Yayoi culture either evolved into the new Japanese culture characterized by the more centralized, patriarchal, militaristic Kofun period or came to be dominated and eventually overrun by Yamato society.

By this time, Japonic had also spread to the Ryukyu Islands such as Okinawa. The Ryukyuan languages and Japanese most likely diverged during this period.

Kofun period
The Kofun period (古墳時代) is an era in the history of Japan from around 250 to 538. The word kofun is Japanese for the type of burial mounds dating from this era.

During the Kofun period, elements of Chinese culture continued to influence culture in the Japanese archipelago, both through waves of migration and through trade, travel, and cultural change. Archaeological evidence indicates contacts between the mainland and Japan also during this period. Most scholars believe that there were massive transmissions of technology and culture from China via Korea peninsula to Japan which is evidenced by material artifacts in tombs of both states in the Proto–Three Kingdoms of Korea and Kofun period, as well as the later wave of Baekje refugees to Yamato.

Archaeological records and ancient Chinese sources Book of Song indicate that the various tribes and chiefdom of the Japanese Archipelago did not begin to coalesce into more centralized and hierarchical polities until 300 (well into the Kofun period), when large tombs begin to appear while there were no contacts between the Wa and China. Some describe the "mysterious century" as a time of internecine warfare as various local monarchies competed for hegemony on Kyūshū and Honshū.

Japan of the Kofun age was positive in the introduction of Chinese culture. Several kinds of goods were imported. Books from China were one of the most important trade goods. Chinese philosophy that had been introduced in this era, had a big influence on the history of Japan. Decorated bronze mirrors (Shinju-kyo) were imported from China. Japan imported iron from Korean peninsula until the latter half of the 6th century.

In this period, Baekje received military support from Japan. According to the Samguk Sagi, King Asin of Baekje sent his son Jeonji to Japan in 397 and King Silseong of Silla sent his son Misaheun to Japan in 402 in order to solicit military aid.

Kofun tombs

Kofun (古墳, "old tomb") are burial mounds which were built for the people of the ruling class during the 3rd to 7th centuries. The Kofun period takes its name from these distinctive earthen mounds which are associated with the rich funerary rituals of the time. The mounds contained large stone burial chambers. Some are surrounded by moats.

Kofun came in many shapes, with round and square being the simplest. A distinct style is the keyhole kofun (前方後円墳 zenpō kōen fun), with its square front and round back. Many kofuns were natural hills, which might have been sculpted to their final shape. Kofun range in size from several meters to over 400 meters in length.

By the late Kofun period, the distinctive burial chambers, originally used by the ruling elite, were also built for commoners.

The biggest kofun are believed to be the tombs of emperors like Emperor Ōjin (応神天皇 Ōjin Tennō) and Emperor Nintoku (仁徳天皇 Nintoku Tennō). Kofun are also classified according to whether the entrance to the stone burial chamber is vertical (縦穴 tate-ana) or horizontal (横穴 yoko-ana).

Immigrants in early Japan
Japan of the Kofun period was very receptive to influence from China. Chinese and Korean immigrants played an important role in introducing elements of Chinese culture to early Japan.

Yamato links to the mainland and the Liu Song dynasty in 425 and 478 were facilitated by the maritime knowledge and diplomatic connections of China and the Three Kingdoms of the Korean peninsula, especially Baekje. Many important figures were immigrants from East Asia. Yamato Imperial Court officially edited the Shinsen Shōjiroku in 815 as a directory of aristocrats which lists 1182 names of clans which were in Kinai area, it lists a number of clans from Mainland Asia. According to the directory, 120 clans have roots in Baekje, 48 clans in Goguryeo, 17 clans in Silla, 9 clans in Gaya and the other 174 clans "Kan (漢)" (now obsolete general term for ancient Koreans) of the Korean peninsula.

The Azumi people were a warrior tribe from northern Kyushu. They were extremely skilled seafarers. The Azumi gained early contact with the Yamato Court and provided maritime trade links and influenced the Yamato Court's military and diplomatic approach in the seas. Thus the Japanese imperial government employed them as their naval force from the 3rd to 5th centuries. Certain experts regard the Azumi as "the oldest known maritime force of [Japan's] emerging imperial state." Some Japanese historians think they were of Austronesian origin and related to the Hayato people who lived in southern Kyushu. The Yamato Court questioned their loyalty and banished them sometime before the 7th century.

Kofun society

The Kofun period was a critical stage in Japan's evolution toward a more cohesive and recognized state. This society was most developed in the Kansai Region and the easternmost part of the Inland Sea. Japan's rulers of the time even petitioned the Chinese court for confirmation of royal titles. The Yamato polity, which emerged by the late 5th century, was distinguished by powerful great clans or extended families, including their dependants. Each clan was headed by a patriarch who performed sacred rites to the clan's kami to ensure the long-term welfare of the clan. Clan members were the aristocracy, and the kingly line that controlled the Yamato court was at its pinnacle. The Kofun period of Japanese culture is also sometimes called the Yamato period by some Western scholars since this local chieftainship arose to become the Imperial dynasty at the end of the Kofun period.

Asuka period
The Asuka period (飛鳥時代) is generally defined as from 538 to 710. The arrival of Buddhism marked a change in Japanese society and affected the Yamato government.

The Yamato state evolved much during the Asuka period, which is named after the Asuka region, south of modern Nara, the site of numerous temporary imperial capitals established during the period. The Asuka period is known for its significant artistic, social, and political transformations, which had their origins in the late Kofun period.

Artistically, the term Tori Style is often used for the Asuka period. This is from the sculptor Kuratsukuri Tori, grandson of Chinese immigrant Shiba Tatto. Tori Style inherits Chinese Northern Wei style.

The arts during the Asuka and Nara periods are similar to contemporaneous art in China and Korea. One example of this is Tori Busshi's Shaka Triad which reflects the style of early to mid-sixth-century Chinese style.

Introduction of Buddhism

According to Nihon Shoki, Mahāyāna Buddhism (大乗仏教) was officially introduced to the Yamato court through Baekje in 552, while it is widely recognized Buddhism was introduced in 538 based on the biography of Prince Shōtoku (Jōgū Shōtoku Hōō Teisetsu) and the record of Gangō-ji (Gangōji Garan Engi).

Initial uptake of Buddhism was slow. Nihon Shoki records that when Emperor Kinmei discussed about the acceptance of this new foreign religion, Soga no Iname expressed his support while Mononobe no Okoshi and Nakatomi no Kamako (later the Fujiwara clan) opposed not on religious grounds, but more so as the results of feelings of nationalism and a degree of xenophobia.

With the dawn of the Asuka period, the use of elaborate kofun tombs by the imperial family and other elite fell out of use because of prevailing new Buddhist beliefs, which put greater emphasis on the transience of human life. Commoners and the elite in outlying regions, however, continued to use kofun until the late seventh century, and simpler but distinctive tombs continued in use throughout the following period.

Buddhism only started to spread after Mononobe no Moriya lost in the Battle of Shigisan in 587 where the Mononobe clan was defeated and crushed, and Empress Suiko openly encouraged the acceptance of Buddhism among all Japanese people. In 607, in order to obtain copies of Sutras, an imperial embassy was dispatched to Sui dynasty China.

Yamato Imperial Court
The Yamato Imperial Court (大和朝廷) It was named because there were many palace capitals in the southern part of the Yamato Plain in Nara during the Kofun period and the Asuka period. The Asuka period is known for its significant artistic, social, and political transformations, which had their origins in the late Kofun period.

The second half of the Kofun period, exercised power over clans in Kyushu and Honshu, bestowing titles, some hereditary, on clan chieftains. The Yamato name became synonymous with all of Japan as the Yamato rulers suppressed the clans and acquired agricultural lands. Based on Chinese models (including the adoption of the Chinese written language), they developed a central administration and an imperial court attended by subordinate clan chieftains but with no permanent capital. Asuka period mid-seventh century, the agricultural lands had grown to a substantial public domain, subject to the central policy. The basic administrative unit of the Gokishichido system was the county, and society was organized into occupation groups. Most people were farmers; others were fishers, weavers, potters, artisans, armorers, and ritual specialists.

Events

 * 538: The Korean kingdom of Baekje dispatches a delegation to introduce Buddhism to the Japanese emperor
 * 593: Prince Shōtoku of the Soga clan rules Japan and promotes Buddhism
 * 600: Prince Shōtoku sends the first official Japanese mission to China
 * 604: Prince Shōtoku issues a Chinese-style constitution (Kenpo Jushichijo), based on Confucian principles, which de facto inaugurates the Japanese empire
 * 605: Prince Shōtoku declares Buddhism and Confucianism the state religions of Japan
 * 607: Prince Shōtoku builds the Buddhist temple Horyuji in the Asuka valley
 * 645: Prince Shōtoku is succeeded by Kotoku Tenno, who strengthens imperial power over aristocratic clans (Taika Reform), turning their states into provinces
 * 663: Yamato naval and allied Korean Baekje forces are defeated by the naval forces of China's Tang dynasty at the Battle of Baekgang

title: Yamato period