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St Bartholomew-the-Great

The Priory Church of St Bartholomew the Great, sometimes abbreviated to St-Barts-the-Great, is a mediaeval church in the Church of England's Diocese of London located in Smithfield within the City of London. The building was founded as an Augustinian priory in 1123. It adjoins St Bartholomew's Hospital of the same foundation.

St Bartholomew the Great is so named to distinguish it from its neighbouring smaller church of St Bartholomew the Less, which was founded at the same time within the precincts of St Bartholomew's Hospital to serve as a chapel of ease and occasional place of worship. The two parish churches were reunited in 2012 under the benefice of Great St Bartholomew.

Medieval church

The church was founded in 1123 by Rahere, a prebendary of St Paul's Cathedral and an Augustinian canon regular. While at the Vatican, Rahere dreamed that a winged beast came and transported him to a high place, then relayed a message from "the High Trinity and...the court of Heaven" that he was to erect a church in London's Smithfield. Rahere travelled to London and was informed that the area in his vision – then a small cemetery – was royal property, and could not be built upon. Henry I, however, granted title of the land to Rahere upon hearing his divine message.

Rahere started construction on the building with the use of servants and child labourers, who collected stones from all over London.

The priory gained a reputation for curative powers, with many sick people filling its aisles, notably on 24 August (St Bartholomew's Day). Many miracles were attributed to occur within and without the walls of the building, including "a light sent from heaven" from its first foundation, and especially miraculous healings; many serious disabilities were claimed to be cured after a visit. Many of these cures were undertaken at the church hospital, the still existing St Bartholomew's Hospital.

The last Prior was Robert Fuller, the Abbot of Waltham Holy Cross. He was favoured by King Henry VIII, having been invited to attend the christening of Prince Edward, and did not oppose the dissolution of the Priory.

While much of the hospital survived the Dissolution of the Monasteries, about half of the priory's church was ransacked before being demolished in 1543. Having escaped the Great Fire of London of 1666, the church fell into disrepair, becoming occupied by squatters in the 18th century. W. G. Grace, however, was one famous congregant before its restoration in the late 19th century, when it was rebuilt under Sir Aston Webb's direction. During Canon Edwin Savage's tenure as rector, the church was further restored at the cost of more than £60,000. The surviving building had comprised part of a priory adjoining St Bartholomew's Hospital, but its nave was pulled down up to the last bay but the crossing and choir survive largely intact from the Norman and later Middle Ages, enabling its continued use as a parish church. The church and some of the priory buildings were briefly used as the third Dominican friary (Black Friars) of London, refounded by Queen Mary I of England in 1556 and closed in 1559. Part of the main entrance to the church remains at West Smithfield, nowadays most easily recognisable by its half-timbered, late 16th-century, Tudor frontage built on the older (13th-century) stone arch. This adaptation may originally have been carried out by the Dominican friars in the 1550s, or by the post-Reformation patron of the advowson, Lord Rich, Lord Chancellor of England (1547–51). From this gatehouse to the west door of the church, the path leads along roughly where the south aisle of the nave formerly existed. Very little trace of its monastic buildings now survive.

Later history
In the early 1720s, at the suggestion of Governor of Pennsylvania Sir William Keith Bt, the American polymath and patriot Benjamin Franklin worked as a typesetter in a printer's shop in what is now the Church of St Bartholomew-the-Great.

The Lady chapel at the east end had been previously used for commercial purposes and it was there that Benjamin Franklin worked for a year as a journeyman printer. The north transept was also formerly used as a blacksmith's forge.

The principal remaining area of the churchyard is a raised garden, which was laid out by the Metropolitan Public Gardens Association's landscape gardener Fanny Wilkinson in 1885.

In 1888, new parish school rooms, with basement rooms for youth clubs and a soup kitchen, were built on part of the former burial grounds. The works were funded by in part by the rector, Sir Borradaile Savory. The foundation stone was laid on 5 July 1888 by the Duchess of Albany.

In 1889, a restoration programme began which saw the restoration of the Lady Chapel and south transept and a new north transept. The restored south transept was opened by Frederick Temple, Bishop of London, on 14 March 1891; and the south transept in February 1893 in the presence of the Albert Edward, Prince of Wales, Alexandra of Denmark (Princess of Wales), Edward White Benson (Archbishop of Canterbury) and other dignitaries.

The Priory Church was one of the few City churches to escape damage during the Blitz and, in 1941, was where the 11th Duke of Devonshire and the Hon Deborah Mitford were married.

The poet and heritage campaigner Sir John Betjeman kept a flat opposite the churchyard on Cloth Fair. Betjeman considered the priory church to have the finest surviving Norman interior in London.

In 2005 a memorial service was held for Sir William Wallace, on the 700th anniversary of the Scottish hero's execution nearby, organised by the historian David R. Ross.

Charitable distributions in the churchyard on Good Friday continue. A centuries-old tradition established when twenty-one sixpences were placed upon the gravestone of a woman stipulating that the bequest fund an annual distribution to twenty one widows in perpetuity, with freshly baked hot cross buns nowadays being given not only to widows but others.

The Priory Church was designated a Grade I listed building on 4 January 1950. In April 2007 it became the first Anglican parish church to charge an entrance fee to tourists not attending worship.

After a few years in which the rector of the church was simultaneously priest-in-charge of the nearby St Bartholomew the Less, which retained its own Parochial church council (PCC) and churchwardens, on 1 June 2015, the parishes of both churches were dissolved and replaced with the united benefice of Great St Bartholomew. The Rector of the former parish of St Bartholomew the Great became Rector of the united benefice. The boundary of the new parish incorporates precisely both former parishes. There is now a single PCC and churchwardens responsible for both buildings. The parish church is St Bartholomew the Great, while St Bartholomew the Less is a chapel of ease within the parish.

Oriel window

The Oriel Window was installed inside St Bartholomew the Great in the early 16th century by Prior William Bolton, allegedly so that he could keep an eye on the monks. The symbol in the centre panel is a crossbow "bolt" passing through a "tun" (or barrel), a rebus or pun on the name of the prior.

William Camden wrote:

"It may be doubtful whether Bolton, Prior of St Bartholomew, in Smithfield, was wiser when he invented for his name a bird-bolt through his Tun, or when he built him a house upon Harrow Hill, for fear of an inundation after a great conjunction of planets in the watery triplicity"

Associated organisations
St Bartholomew the Great is the adopted guild church of various City livery companies hosting services throughout the year: the Worshipful Company of Butchers (one of the seven oldest livery companies), the Worshipful Company of Founders (whose Hall abuts the church), the Worshipful Company of Haberdashers (incorporated 1448 and one of the Great Twelve City Livery Companies) whose Hall is on the opposite side of West Smithfield, the Worshipful Company of Fletchers, the Worshipful Company of Farriers (incorporated 1674), the Worshipful Company of Farmers (incorporated 1955). The more recently established Worshipful Company of Information Technologists (incorporated 1992), the Worshipful Company of Hackney Carriage Drivers (incorporated 2004), the Worshipful Company of Tax Advisers (incorporated 2005) and the Company of Public Relations Practitioners (incorporated 2000) also have an association with St Bartholomew's.

The Priory Church served as the chapel of the Imperial Society of Knights Bachelor before the establishment of the Society's permanent chapel in St Paul's Cathedral in 2005.

Film, television, radio and music videos
The church was the location of the fourth wedding service in the film Four Weddings and a Funeral (1994) and of scenes in other films: Robin Hood: Prince of Thieves, Shakespeare in Love, the 1999 film version of Graham Greene's 1951 novel The End of the Affair, Amazing Grace (2006), Elizabeth: The Golden Age (2007), The Other Boleyn Girl (2008), Sherlock Holmes (2009), Richard II of The Hollow Crown (2012), Snow White and the Huntsman (2012), Testament of Youth (2014), Avengers: Age of Ultron (2015) and Transformers: The Last Knight (2017). It was also used in Taboo. It was used by T-Mobile as a stand-in for Westminster Abbey in its "royal wedding" advertisement (2011). It has also been the location for six music videos of Libera.

Services have also been broadcast live on the BBC Radio 3 programme Choral Evensong, most recently an Evensong service to celebrate the 900th anniversary of the foundation of the church, in 2023.

Rectors
Edward A. Webb's history of St Bartholomew-the-Great provides an account of each rector up to W. F. G. Sandwith.

 * 1544–1563† John Deane (founder of Sir John Deane's Grammar School)
 * 1565–1569† Ralph Watson
 * 1570–1579† Robert Binks
 * 1580–1581 James Stancliffe
 * 1582–1586 John Pratt
 * 1587–1605 David Dee (deprived 1605; father of Bishop Francis Dee)
 * 1605–1644† Thomas Westfield (as Bishop of Bristol from 1642)
 * 1644–c. 1655 John Garrett
 * c. 1655–1663 Ralph Harrison (incumbent since at least 1655, instituted 1660)
 * 1663–1709† Anthony Burgess
 * 1709–1717† John Pountney
 * 1719–1738 Thomas Spateman (Prebendary of St Paul's)
 * 1738–1760† Richard Thomas Bateman
 * 1761–1768† John Moore
 * 1768–1814† Owen Perrot Edwardes
 * 1814–1819 John Richards Roberts
 * 1819–1883† John Abbiss
 * 1884–1887† William Panckridge
 * 1887–1906† Sir Borradaile Savory
 * 1907–1929 William Fitzgerald Gambier Sandwith
 * 1929–1944 Edwin Sidney Savage
 * 1944–1979 Newell Eddius Wallbank (Prebendary of St Paul's)
 * 1979–1991 Arthur Brown
 * 1991–1993 David Lawson (imprisoned for drink-driving 1993)
 * 1995–2016 Martin Dudley
 * Feb. 2018– Marcus Walker

† Rector died in post

Several rectors served as President of Sion College: Thomas Westfield (1631, 1632), Thomas Spateman (1732), Owen Perrot Edwardes (1785), Sir Borradaile Savory (1905).

Organ
St Bartholomew the Great had an organ installed by John Knopple in 1715. This was superseded by an organ in 1731 from Richard Bridge. In 1886, it was replaced by the organ from St Stephen Walbrook which was installed by William Hill. Further modifications were made in 1931 by Henry Speechly & Son, in 1957 by N.P. Mander and in 1982–83 by the firm of Peter Wells. Specifications of the church's organ are detailed on the National Pipe Organ Register. Currently, the church is using a Viscount digital organ for services, but the process of acquiring a new instrument (an American Symphonic Pipe Organ built by Schoenstein & Co.) has begun.

Choirs
Unusually for a parish church, the Priory Church Choir comprises professional singers, directed by Rupert Gough. A choir of amateur singers, the Rahere Singers, sing for some services.

Organists
• Adrian van Helsding, 1715–21

• Isaac Orbell, 1721–31

• Rowland Evans, 1731–39/40

• Richard Ward, 1740–177

• Nicholas Steele, 177–1785

• Thomas Ball, 1785–73

• John Whitaker, 1793–1805

• William Bradley, 1805–19

• John Monro, 1819–27

• Miss Wafforne, 1827–34

• Jolly, 1834–36

• Elizabeth Ellen Wafforne/Williams, 1836–49 (became Mrs Williams in 1843)

• Mary Ann William, 1849–67

• Henry John Gauntlett, 1872–1876

• 1876–85, church was closed

• W. C. Ling, 1885–88

• W. A. B. Russell, 1888–93

• Clifford Parker, 1893–1913

• Leonard S. Jefferies, 1919–1934

• Nicholas Choveaux, 1934–48

• Paul Steinitz, 1949–61

• Brian Brockless, 1961–71

• Andrew Morris, 1971–79

• Brian Brockless, 1979–95

• David Trendell, 1995–2009

• James Sherlock, 2009–12

• Jeffrey Smith, 2012–14

• Ben Giddings, 2014–15

Director of Music
In 2009 the roles of Organist and Director of Music were divided into two posts.

 * Nigel Short 2009–15

Organist and Director of Music
In 2015 the roles of Organist and Director of Music were recombined.

 * Rupert Gough, 2015–present

Sub-organist

 * Ben Horden, January 2016 – May 2017
 * James Norrey, 2017–present

Notable burials and monuments

 * Francis Anthony
 * Sir George Hastings
 * John Hovyngham
 * Sir Rice Mansel
 * Sir Walter Mildmay
 * Prior Rahere

Notable people

 * William Peryn (died 1558), Catholic theologian and Prior of St Bartholomew

Folklore
The ghost of Rahere is reputed to haunt the church, following an incident during repair work in the 19th century when the tomb was opened and a sandal removed. The sandal was returned to the church but not Rahere's foot, and Rahere since then, as a "shadowy, cowled figure appears from the gloom, brushes by astonished witnesses and fades slowly into thin air. Rahere is said to appear every year on the morning of July the 1st at 7 am, emerging from the Vestry".

title: St Bartholomew-the-Great


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Viola canina

Viola canina, commonly known as heath dog-violet and heath violet, is a species of the flowering plant in the violet family Violaceae. It is native to Europe, where it is found in heaths, fens, and moist woodlands, especially on acidic soils.

It is a herbaceous perennial plant growing to 5–15 cm tall. The flowers are pale blue, produced from April to July. Colonies of plants may be extensive.

It is host to the pathogenic fungi Puccinia violae and Ramularia lactea.

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

title: Viola canina


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Lough Owel

Lough Owel is a mesotrophic lough in the Midlands of Ireland, situated north of Mullingar, the county town of Westmeath. It has a maximum depth of 21 m. Water from Lough Owel feeds the Royal Canal, a canal crossing Ireland from Dublin to the River Shannon. The lake is close to the N4 primary road.

Hydrology
Lough Owel and Lough Ennell are two of many lakes that form the River Brosna drainage basin. The Brosna is a tributary of the Shannon, flowing through Mullingar and Kilbeggan, both in Westmeath, and from there through the town of Clara (County Offaly) into the Shannon. It is a large, deep, calcareous spring-fed lake and has clear water with a high pH.

Islands and history
There are four main islands in the lough, the largest being Church Island, named because of the ruins of a church known as St. Loman's Oratory that used to be in the Parish of Mullingar. St Loman was a hermit on the island, where he was said to have subsisted on a diet of wild alexanders (Smyrnium olusatrum). The other three islands are Srudarra Island, Lady's Island and Carrickphilbin Island. The Viking chieftain Turgesius is said to have been drowned in Lough Owel by Máel Sechnaill mac Maíl Ruanaid in 845.

Natural history
Since 1996 the lake has received international protection as a Ramsar site. The lake and the wetlands surrounding it are rich in vascular plant species, including a number of rare plants. The lake is inhabited by a variety of interesting fish populations and there are many resident and migratory birds. The farmland surrounding the lake is the home to a considerable number of overwintering white-fronted geese from Greenland. It is noted for its birdlife and is also well known amongst anglers, and holds a few char along with brown trout. Because of the limited spawning facilities in the streams feeding the lough, the local Cullion Fish Farm is used to rear some of the trout eggs stripped from the adult fish, and the fish fry is later returned to the lough.

title: Lough Owel


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Cananéia

Cananéia is the southernmost city in the state of São Paulo, Brazil, near where the Tordesilhas Line passed. The population in 2020 was 12,541 and its area is 1,242.010 km². The elevation is 8 m. The city of Cananéia is host to the Dr. João de Paiva Carvalho research base belonging to the Oceanographic Institute of the University of São Paulo.

History
Founded in 1531, Cananéia is considered by some to be the oldest city in Brazil (5 months before the foundation of São Vicente) but due to the lack of official documentation proving this fact, São Vicente is officially the oldest city in Brazil. The historic center of Cananéia still preserves the architectural styles adopted by the first houses from the colonial period to the end of the 19th century.

Conservation
The municipality contains the 13500 ha Ilha do Cardoso State Park, created in 1962. It contains part of the Tupiniquins Ecological Station. It contains the 1176 ha Mandira Extractive Reserve, established in 2002. The municipality contains the 1662 ha Taquari Extractive Reserve, created in 2008. It contains the 1128 ha Ilha do Tumba Extractive Reserve, also created in 2008. It contains the 1243 ha Itapanhapima Sustainable Development Reserve, created at the same time.

Media
In telecommunications, the city was served by Companhia de Telecomunicações do Estado de São Paulo until 1975, when it began to be served by Telecomunicações de São Paulo. In July 1998, this company was acquired by Telefónica, which adopted the Vivo brand in 2012.

The company is currently an operator of cell phones, fixed lines, internet (fiber optics/4G) and television (satellite and cable).

title: Cananéia


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Wikipedia:Articles for deletion/ASC

This page is an archive of the discussion surrounding the proposed deletion of the page entitled All Saints Construction.

This page is kept as an historic record.

The result of the debate was to delete the article.

Blog-esque unverifiable rant against some construction project at a public school in Florida, unwikified and from a contributor who's been posting other articles that were speedily deleted. Jwrosenzweig 21:46, 12 May 2004 (UTC)

 * What the deuce?? Delete and block user--Beelzebubs 21:54, 12 May 2004 (UTC)
 * Agree on both counts. The sooner, the better.  What a tirade! - Lucky 6.9 22:19, 12 May 2004 (UTC)
 * Delete. Block this guy. Vandal, pure and simple. PMC 01:30, 13 May 2004 (UTC)
 * Delete. "highly skilled topless construction workers"? -- Cyrius|&#9998 06:19, May 13, 2004 (UTC)
 * Delete, unless someone has the patience to find real facts and edit this Burgundavia 06:21, May 13, 2004 (UTC)
 * Delete. Alcarillo 06:35, 13 May 2004 (UTC)
 * keep I'm not sure whether this is really vandalism. Perhaps ask user to include other schools from Florida to keep it balanced.---En Shu 03:39, 15 May 2004 (UTC)
 * In user En Shu's three edits thus far, he has probably not experienced enough to realize trolling/vandalism when he sees it. (Note:This user is most likely a sockpuppet of User:Yammy Yamathorn.)--Beelzebubs 03:37, 16 May 2004 (UTC)
 * Delete, nonsense Ensiform 03:36, 17 May 2004 (UTC)
 * I've read an enormous amount of children's writing, and this is a pretty typical piece. My guess is that it's a description of a real event. My primary concern is that it's such excruciatingly bad writing, and I don't see much hope in tracking down enough information to make it encyclopedic. I agree with Burgundavia. Denni 06:18, 2004 May 18 (UTC)

This page is now preserved as an archive of the debate and is no longer 'live'. Subsequent comments on the issue or the deletion should be placed on other relevant 'live' pages. Please do not edit this page.

title: Wikipedia:Articles for deletion/ASC


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User:Jarjar

Mesa jaja Binks.

title: User:Jarjar


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Talk:Services Industrial Professional Technical Union

I know spelled out version standard, but SIPTU gets >30,000 hits, while the spelled out version gets <600. If someone wants to reverse this for consistency, that would be fine, too. Niteowlneils 21:48, 12 May 2004 (UTC)


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Viola riviniana

Viola riviniana, the common dog-violet, is a species of flowering plant in the family Violaceae, native to Eurasia and Africa. It is also called wood violet and dog violet. It inhabits woodland edges, grassland and shady hedge banks. It is found in all soils except those which are acid or very wet.

Growing to 10 cm tall and 50 cm broad, this prostrate perennial has dark green, heart-shaped leaves and produces multiple violet coloured flowers in May and June.

Viola riviniana was voted the county flower of Lincolnshire in 2002, following a poll by the wild plant conservation charity Plantlife.

Distribution
Common in Ireland and all the British Isles.

Wildlife value
It is the food plant of the pearl bordered fritillary, small pearl-bordered fritillary, silver-washed fritillary and high brown fritillary butterflies.

It is a known host of the pathogenic fungus Puccinia violae.

Similar species

 * Viola odorata (sweet violet) – fragrant; all the leaves are located at the base of the plant; stipules are gland-tipped
 * Viola canina (heath dog violet) – clear blue flowers; narrower leaves; smaller teeth on the stipules
 * Viola palustris (marsh violet) – found in wet places; leaves are kidney-shaped; grows from underground creeping stems; dark-veined flowers; stipules without teeth
 * Viola labradorica (alpine violet) – V. riviniana is sometimes sold by nurseries as V. labradorica

Hybrids
This species hybridises with early dog-violet (V. reichenbachiana) to produce Viola × bavarica.

title: Viola riviniana


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Mos maiorum

The mos maiorum ("ancestral custom" or "way of the ancestors"; : mores, cf. English "mores"; maiorum is the genitive plural of "greater" or "elder") is the unwritten code from which the ancient Romans derived their social norms. It is the core concept of Roman traditionalism, distinguished from but in dynamic complement to written law. The mos maiorum was collectively the time-honoured principles, behavioural models, and social practices that affected private, political, and military life in ancient Rome.

Family and society
The Roman family (the familia, better translated as "household" than "family") was hierarchical, as was Roman society. These hierarchies were traditional and self-perpetuating, that is, they supported and were supported by the mos maiorum. The pater familias, or head of household, held absolute authority over his familia, which was both an autonomous unit within society and a model for the social order, but he was expected to exercise this power with moderation and to act responsibly on behalf of his family. The risk and pressure of social censure if he failed to live up to expectations was also a form of mos.

The distinctive social relationship of ancient Rome was that between patron (patronus) and client (cliens). Although the obligations of this relationship were mutual, they were also hierarchical. The relationship was not a unit, but a network (clientela), as a patronus might himself be obligated to someone of higher status or greater power, and a cliens might have more than one patron, whose interests might come into conflict. If the familia was the discrete unit underlying society, these interlocking networks countered that autonomy and created the bonds that made a complex society possible. Although one of the major spheres of activity within patron-client relations was the law courts, patronage was not itself a legal contract; the pressures to uphold one's obligations were moral, founded on the quality of fides, "trust" (see Values below), and the mos. Patronage served as a model when conquerors or governors abroad established personal ties as patron to whole communities, ties which then might be perpetuated as a family obligation. In this sense, mos becomes less a matter of unchanging tradition than precedent.

Tradition and evolution
Roman conservatism finds succinct expression in an edict of the censors from 92 BC, as preserved by the 2nd-century historian Suetonius: "All new that is done contrary to the usage and customs of our ancestors, seems not to be right." However, because the mos maiorum was a matter of custom, not written law, the complex norms that it embodied evolved over time. The ability to preserve a strongly-centralised sense of identity while it adapted to changing circumstances permitted the expansionism that took Rome from city-state to world power. The preservation of the mos maiorum depended on consensus and moderation among the ruling elite whose competition for power and status threatened it.

Democratic politics, driven by the charismatic appeal of individuals (populares) to the Roman people (populus), potentially undermined the conservative principle of the mos. Because the higher magistracies and priesthoods were originally the prerogative of the patricians, the efforts of plebeians (the plebs) for access could be cast as a threat to tradition (see Conflict of the Orders). Reform was accomplished by legislation, and written law replaced consensus. When plebeians gained admission to nearly all the highest offices, except for a few arcane priesthoods, the interests of plebeian families who ascended to the elite began to align with those of the patricians, creating Rome's nobiles, an elite social status of nebulous definition during the Roman Republic. The plebs and their support of popular politicians continued as a threat to the mos and elite consensus into the late Republic, as noted in the rhetoric of Cicero.

During the transition to the Christian Empire, Quintus Aurelius Symmachus argued that Rome's continued prosperity and stability depended on preserving the mos maiorum, and the early Christian poet Prudentius dismissed the conservative adherence to native Roman traditions as "the superstition of old grandpas" (superstitio veterum avorum) and inferior to the new revealed truth of Christianity.

After the final collapse of the Western Roman Empire in 476 AD and ascension of the various Barbarian kingdoms, the old Roman mores were then either superseded by or synthesized with the traditions of the Germanic elite and subsequent feudal values.

Values
Traditional Roman values were essential to the mos maiorum:

Fides

 * The Latin word fides encompasses several English words, such as trust/trustworthiness, good faith/faithfulness, confidence, reliability and credibility. It was an important concept in Roman law, as oral contracts were common. The concept of fides was personified by the goddess Fides whose role in the mos maiorum is indicated by the history of her cult. Her temple is dated from around 254 BC and was located on the Capitoline Hill in Rome, near the Temple of Jupiter.

Pietas

 * Pietas was the Roman attitude of dutiful respect towards the gods, homeland, parents and family, which required the maintenance of relationships in a moral and dutiful manner. Cicero defined pietas as "justice towards the gods.” It went beyond sacrifice and correct ritual performance to inner devotion and righteousness of the individual, and it was the cardinal virtue of the Roman hero Aeneas in Vergil's Aeneid. The use of the adjectival form Pius as a cognomen reflects its importance as an identifying trait. Like Fides, Pietas was cultivated as a goddess, with a temple vowed to her in 191 BC and dedicated ten years later.

Religio and Cultus

 * Related to the Latin verb religare, "to bind", religio was the bond between gods and mortals, as carried out in traditional religious practices for preserving the pax deorum (“peace of the gods”). Cultus was the active observance and the correct performance of rituals. Religious practice, in this sense, is to be distinguished from pietas and its inherent morality. See religion in ancient Rome and imperial cult (ancient Rome).

Disciplina

 * The military character of Roman society suggests the importance of disciplina, as related to education, training, discipline and self-control.

Gravitas and constantia

 * Gravitas was dignified self-control. Constantia was steadiness or perseverance. In the face of adversity, a good Roman was to display an unperturbed façade. Roman myth and history reinforced this value by recounting tales of figures such as Gaius Mucius Scaevola, who in a founding legend of the Republic demonstrated his seriousness and determination to the Etruscan king Lars Porsenna by holding his right hand in a fire.

Virtus

 * Derived from the Latin word vir ("man"), virtus constituted the ideal of the true Roman male. Gaius Lucilius discusses virtus in some of his work and says that it is virtus for a man to know what is good, evil, useless, shameful or dishonorable. The Roman concept of liberty (libertas), for the male citizens, was predicated in part on the right to preserve his body from physical compulsion, and this translated to a refusal to be dominated and a type of "conquest mentality" within Roman manhood (virtus). In extension, it was accepted for freeborn Roman males to engage in male-male intercourse only if took the active penetrative role (otherwise his virtus would be in question or violated). Romans relatedly described both sexual and imperial domination in terms of transgressing the recipient's virtus. One of Rome's most important ethical rubrics, sexual morality, was therefore heavily associated with virtus and its varied implications for freeborn Roman males.

Dignitas and auctoritas

 * Dignitas and auctoritas were the result of displaying the values of the ideal Roman and the service of the state, in the forms of priesthoods, military positions and magistracies. Dignitas was reputation for worth, honour and esteem. Thus, a Roman who displayed their gravitas, constantia, fides, pietas and other values of a Roman would possess dignitas among their peers. Similarly, by that path, a Roman could earn auctoritas ("prestige and respect").

title: Mos maiorum


text: User talk:68.76.171.47

title: User talk:68.76.171.47


text:
Lynbrook

Lynbrook refers to multiple locations:

 * Lynbrook, New York is a village in Nassau County, New York, United States
 * Lynbrook, Victoria is a suburb of Melbourne, Australia
 * Lynbrook railway station
 * Lynbrook High School is a high school in San Jose, California, United States

title: Lynbrook


text:
São Paulo dos Campos de Piratininga

São Paulo dos Campos de Piratininga (lit. 'Saint Paul of the Fields of Piratininga') was the village that developed as São Paulo, Brazil in the region known as Campos de Piratininga. It was founded as a religious mission and a Jesuit Royal College by priests José de Anchieta and Manuel da Nóbrega on January 25, 1554 (the date of the first mass and the anniversary of Saint Paul's conversion). The village was initially populated by Portuguese colonists and two tribes of the Guaianás Amerindians. Later, São Paulo was the base of the Bandeirantes who explored the interior in search of slaves and gold.

History
Early European colonisation of Brazil was very limited. Portugal was more interested in trade with Africa and Asia. But with English and French privateer ships just off the coast, the Portuguese Crown believed it needed to protect claims to this territory. To share the burden of defence, the Portuguese King João III divided the coast into "captaincies", or swathes of land, 50 leagues apart. He distributed them among wealthy, well-connected Portuguese, hoping that each would take care of his territory. Fearing attacks by the numerous Amerindian tribes, João III discouraged development of the territory's vast interior.

The first coastal settlement in Brazil, São Vicente, was founded in 1532. It was the first permanent Portuguese colony to thrive in the New World. Twenty-two years later the Tibiriçá Chief and Jesuit missionaries Manuel da Nóbrega and José de Anchieta founded the village of São Paulo dos Campos de Piratininga 68 km inland from São Vicente. Their mission village was settled on a plateau between the Tamanduateí and the Anhangabaú rivers. On January 25, 1554 the village was formally founded when the priests celebrated the inaugural mass of the Jesuit school.

Santo André da Borda do Campo was a town founded in 1553 on the same plateau. In 1560, the threat of Indian attack led many colonists to flee from the exposed Santo André da Borda do Campo to the walled Pátio do Colégio in São Paulo dos Campos de Piratininga. Two years later, the Colégio was besieged. Though the Portuguese town survived, fighting took place spasmodically for another three decades.

Located just beyond the Serra do Mar cliffs, above the port city of Santos, and close to the Tietê River, the new settlement became the natural entrance from the South East coast to the vast and fertile high plateau to the West. This eventually developed as the richest Brazilian state.

The inhabitants of São Paulo dos Campos de Piratininga, called Paulistanos, were very poor. Some men started explorations, called Bandeiras, in search of precious metals and stones, runaway slaves, and to capture Amerindians to sell in the domestic slave trade. The men were known as the bandeirantes; they included allied indigenous Brazilians and spoke Língua Geral. In contrast, the priests had established their mission aimed at converting the Tupi–Guarani indigenous Brazilians to the Catholic faith. They tried to acculturate them to Portuguese ways. From the beginning of the colony, the Jesuit goal of evangelising the Amerindians was opposed by many settlers, who used enslaved Amerindians as labourers and profited also from the slave trade in Indians.

The expeditions of the bandeirantes yielded trade, slaves and metals that were important to the developing economy. The Jesuits were often at odds with them for protecting converted natives in their missions. Finally in 1640 the bandeirantes forced the expulsion of the Jesuits from the village. Not until 1653 did the reigning bandeirante Fernão Dias Paes Leme allow Jesuit priests to return.

São Paulo officially became a city in 1711.

Campos de Piratininga
The Campos de Piratininga (Fields of Piratininga in Portuguese) is the relatively flat plains territory at the top of the Serra do Mar just off the cities of Santos and São Vicente in the Brazilian state of São Paulo.

Other cities there are São Bernardo da Borda do Campo, Santo André da Borda do Campo and the rest of the Greater São Paulo. The limit of the Campos de Piratininga on the 700 meters-high coastal wall of the Serra do Mar is called Borda do Campo, or the Border of the Field.

title: São Paulo dos Campos de Piratininga


text:
Molluscicide

Molluscicides – also known as snail baits, snail pellets, or slug pellets – are pesticides against molluscs, which are usually used in agriculture or gardening, in order to control gastropod pests specifically slugs and snails which damage crops or other valued plants by feeding on them.

A number of chemicals can be employed as a molluscicide:
 * Metal salts such as iron(III) phosphate, aluminium sulfate, and ferric sodium EDTA, relatively non-toxic, most are approved for use in organic gardening
 * Metaldehyde
 * Niclosamide
 * Acetylcholinesterase inhibitors (e.g. methiocarb), highly toxic to other animals and humans with a quick onset of toxic symptoms.

Accidental poisonings
Metal salt-based molluscicides are not that toxic to higher animals. However, metaldehyde-based and especially acetylcholinesterase inhibitor-based products are and have resulted in many deaths of pets and humans. Some products contain a bittering agent that reduces but does not eliminate the risk of accidental poisoning. Anticholinergic drugs such as atropine can be used as an antidote for acetylcholinesterase inhibitor poisoning. There is no antidote for metaldehyde; the treatment is symptomatic.

Slug pellets contain a carbohydrate source (e.g. durum flour) as a bulking agent.

title: Molluscicide


text:
Andrew Bree

Andrew Patrick Bree (born 16 March 1981) is a breaststroke swimmer from Helen's Bay, County Down, Northern Ireland. He is a two-time Olympian, having swum at the 2000 and 2008 Olympics for Ireland. He also represented Northern Ireland four times at the Commonwealths and placed fifth twice in the 200m breaststroke. Andrew attended the University of Tennessee.

He became the first Northern Irish person to win a medal at the European Short Course Swimming Championships when he finished second in the 200 m breaststroke at the 2003 Championships at the National Aquatic Centre in Dublin, Ireland. His home club is Ards, but as of 2008 he trains in the United States at the University of Tennessee.

After swimming at the 2000 Olympics in Sydney; He failed to qualify for the 2004 Summer Olympics in Athens. However, he qualified for the 2006 Commonwealth Games in Melbourne, Australia, where he equaled the 200 m LC breaststroke record and placed fifth.

In the months leading up to the 2008 Olympics he tested positive at a drug test. Bree claimed that he had used a nasal spray and did not know it contained banned substances. The results of the drug test were later overturned and he was allowed swim at the Beijing Olympics.

Beijing 2008 Olympics
Bree qualified for the 2008 Summer Olympics at the 2008 US National Swimming Championships in Indiana by swimming a new personal best time and then-Irish record of 2:13.14 in the 200 m breaststroke. At the British Swimming Championships in June 2008 he swam the 100 m breaststroke in a time of 1:01.83 which allowed him to swim the 100 m breaststroke at the Olympics also. He was also entered in the heats of the 200 metres individual medley but scratched from the heats.

In the 200 m breaststroke heats he won his heat in a time of 2.10.91, breaking his own Irish record by over 2 seconds, and then lowering it again in semi-finals to 2:10.16. He is also Irish record holder in the 100 m breaststroke (1:01.78) and the 200 m individual medley (2:04.43). In 2012, Bree was an analyst on the 2012 Olympics swimming coverage on RTÉ Sport.

title: Andrew Bree


text:
Talk:Farewell Dossier

Farewell linked to Trans-Siberian gas pipeline
This eventually resulted to the sabotage and blast of the Trans-Siberian gas pipeline, compared to a 3-kiloton bomb.

I think this sentence needs to be reworded. Did this really happen? When did it happen? No reference is made to it in the CIA link. Edward 21:57, 12 May 2004 (UTC)

Okay maybe it did happen June 1982, Google provides some more sources:
 * Harvard.edu
 * fsc.com
 * dfw.com

Edward 22:00, 12 May 2004 (UTC)

Yeah, and what about this source? C'mon people!

The sole source for the articles you cite - and anything else I can find on the subject - is Thomas C. Reed, who is promoting a book in which he makes these claims. I have not read Reed's book, but at least one reviewer claims that much of it is hearsay and anecdotal. The declassified CIA report, as you note, does not support the claim; for a start it says only defective hardware was supplied, not Trojaned software. I think we need to reword this to make it clear that it's just one guy's claim. Also, BTW, "Farewell Dossier" does not seem to be the name of an operation at all, but a document: the report on Soviet "Line X" espionage prepared by a French agent codenamed FAREWELL. Securiger 07:03, 4 Aug 2004 (UTC)

 * I'm still not following the connection between slipping trojan horses into data, and causing a massive explosion. I'm going to make an edit along the lines of "In his book, Thomas C. Reed claims that the operation blah blah blah"Sockatume, Talk 03:13, 8 Jan 2005 (UTC)

 * Okay, I just made a fairly major edit based on the content of that CIA document and google searches for the bits the CIA document was vague on. CIA document? Not completely clear on events? Well I never. Turns out it has little to do with trojan horses in the computer sense, but a lot to do with their mechanical analogues. Sockatume, Talk 03:33, 8 Jan 2005 (UTC)

This story about the pipeline disaster being due to cunning American counter-intelligence began and ended with Reed's book. It's the old SCADA hoax documented in the Siberian pipeline sabotage article. No other references to this have been given. Note that the citation given in the article is a link to a CIA website article that DOES NOT take responsibility for the pipeline disaster. It reads:
 * As was later reported in Aviation Week and Space Technology, CIA and the Defense Department, in partnership with the FBI, set up a program to do just what we had discussed: modified products were devised and "made available" to Line X collection channels. The CIA project leader and his associates studied the Farewell material, examined export license applications and other intelligence, and contrived to introduce altered products into KGB collection. American industry helped in the preparation of items to be "marketed" to Line X. Contrived computer chips found their way into Soviet military equipment, flawed turbines were installed on a gas pipeline, and defective plans disrupted the output of chemical plants and a tractor factory.

...therefore "flawed turbines were installed on a gas pipeline", but it does not identify the pipeline nor does it say that those flawed turbines were installed on the Trans-Siberian pipeline, nor does it say that they were linked to the pipeline explosion (and we don't even know just which pipeline explosion we're trying to credit the CIA for, anyway). If the CIA is at fault for the pipeline disaster, they have not admitted to it there. Bad citation. I'm deleting the reference to the pipeline disaster until someone finds a reference somewhere. - Eric (talk) 08:50, 25 July 2010 (UTC)

The Reed citation is weak, as discussed. The Hoffman citation is a bad link, and the French citation is just a reference to the Reed book. We are still without valid citations. Let's find a valid citation before putting any of this pipeline business back. - Eric (talk) 08:55, 25 July 2010 (UTC)

Ok, the other CIA citation just quotes the first one, the Fidel Castro (!!) article just references Reed's book, and the NYT article just retells the old fable, referencing only Reed's book, as well. Congratulations, we have an article with NO DECENT citations. - Eric (talk) 09:00, 25 July 2010 (UTC)

Cold War Section
This article contains far too much detail about what the Cold War was and how it affected US/Soviet Policy. Though it is appropriate for placing the article in context, this can be accomplished much easier through an internal wiki link to Cold War. Djma12 17:54, 15 January 2007 (UTC)

This acticle calls for the detail about the Cold War, becuase because it was the U.S./Soviet diplomacy AND policy that caused the Farewell Dossier and all incidents tied to it to happen. Not to mention that the "Farewell Dossier" was a person, not the actuall Trans-Siberian Pipeline incident.--Mark D. 01:24, 18 March 2007 (UTC)
 * The Farewell Dossier was the actual collection of files handed over by Vladimir Vetrov, not the person. Also, I think any reader who was savvy enough to find this article has a decent comprehension of the Cold War. Finally, the Trans-Siberian Incident was directly related to the Dossier. Regards, Djma12 (talk) 19:01, 18 March 2007 (UTC)

"...In the present day, the world is threatened by a devastating economic crisis. The United States government is using unimaginable economic means to defend a right that violates the sovereignty of all the other countries: to keep on buying raw materials, energy, advanced technology industries, the most productive lands and the most modern buildings on the face of our planet with paper money" this is an opinion.... —Preceding unsigned comment added by 12.34.246.37 (talk) 16:56, 15 February 2008 (UTC)

 * I agree it is opinion. Specifically, it is the opinion of Fidel Castro, to whom it is sourced. Howard C. Berkowitz (talk) 17:15, 15 February 2008 (UTC)

 * Howard C. Berkowitz may be alluding to Wikipedia policy WP:YESPOV -- the policy that significant opinions should be described and properly attributed in Wikipedia articles. But is this particular statement relevant to the Farewell Dossier, or is the Cold War article a better place for it? --DavidCary (talk) 12:13, 13 December 2013 (UTC)

Safire
Who is "Safire"? Referenced several times without introduction nor clarification... MentAl (talk) 09:23, 11 March 2008 (UTC)

 * William Safire. Original citation must have been deleted. I'll fix it; thanks. While the article itself is organizationally messy, TECHINT may well go into more detail on some of this topic. Howard C. Berkowitz (talk) 15:53, 11 March 2008 (UTC)

Intelligence Myth?
Okay, for the last time: does anybody have a second source for "the greatest non-nuclear explosion ever seen from space"? Anything that doesn't quote Safire or Reed? Any Russian sources saying that there was an explosion? Any seismological measurements? Someone from NORAD actually saying "Yup, we detected something, and it was in the area of the pipeline." Just because everybody keeps quoting that story is not proof it ever happened. Lars T. (talk) 21:49, 23 April 2008 (UTC)

 * Can't give you a negative source, but there's no particular way to determine an explosive yield from space. Thermal energy, yes. Ionizing radiation, yes.

 * Explosive yield comes from seismometers or microbarographs, which need to be on the planet.

 * See Ammonium nitrate disasters; there were larger accidental explosions. I'd have to check the yield of a very large high explosive test in the Hawaiian Islands, done as part of ballistic missile defense research. Howard C. Berkowitz (talk) 22:02, 23 April 2008 (UTC)

 * Errm, so the fact that he claims it was seen from space would debunk itself? Lars T. (talk) 00:09, 24 April 2008 (UTC)

 * I tend to think so--at least if it's being stated in terms of blasts. You might want to look at National means of technical verification. OTOH, it's perfectly plausible that the thermal pulse of a large pipeline explosion would be detected by the staring infrared detectors, which pick up the heat of single rocket motors--some of the debate about using military satellites over the US is misdirected at using this class to characterize large fires; they don't take pictures but make graphs. Did someone take journalistic license and focus on blast instead of heat? Howard C. Berkowitz (talk) 01:31, 24 April 2008 (UTC)
 * One SHOULD consider classified sources that still cannot be revealed being able to observe shock wave densities (extrapolated from various data) from space. While, it'd not be a gold standard, it WOULD be indicative.Wzrd1 (talk) 05:09, 8 January 2012 (UTC)

 * An article in Russian debunking the story. The main statement is that USSR didn't use computers to control the pipeline and even if it did it is virtually impossible to raise the gas pressure to dangerous levels. Some people quoted are mentioning this catastrophe as the real one. —Preceding unsigned comment added by EndlessWorld (talk • contribs) 08:06, 17 May 2008 (UTC)
 * regardless of what actually happened, this "debunking" is dubious. Arguments include lack of FSB's declared knowledge of the matter, translated comments from Slashdot (like "if Russians thought so, they would have started a terrorist campaign against America") and a claim by a Russian engineer who never dealt with computer systems that "you cannot make a computer system accomplish something like that". Well hey, buddy, if that actually did happen, the Americans forgot to publish a howto manual for your approval. 76.119.30.87 (talk) 02:00, 22 December 2011 (UTC)
 * Let's review a few considerations. First, is the Russian article one with bibliography? Or is it one that produces zero sources, hence would smell of nationalism and nationalistic protection by the author? As a certain worm spread globally that targeted SCADA systems, which caused some significant technical issues in Iran, one would reconsider the Russian article with extreme caution. Honestly, I'll go with US technical sabotage causing economic warfare damage, as at the end of the day, ALL wars are economic in nature.Wzrd1 (talk) 05:09, 8 January 2012 (UTC)

The energy release seems plausible, but as a fire and not an explosion. 3 kilotons = 1.2x1013 joules. Natural gas burned gives off 3.9x107 joules per standard cubic meter. Big pipelines run at about 100 atm pressure, and have roughly 1 m2 cross section, so it takes about 3 km of pipeline to have enough gas to release this much energy. This would take at least 10 seconds to leak out of even a large failure (speed of sound is 340 m/sec). But to explode, rather than burn, it would all need to be mixed with air at the correct proportion, between 5 and 15 percent - see [http://www.truenergy.com.au/Residential/Resources/HomeSafety/PropertiesOfNaturalGas.xhtml What is Natural Gas? Natural Gas Properties]. If it leaks fast, the area around the leak could not have nearly enough oxygen. If it leaks slowly, the natural gas would rise since it's mostly methane which is lighter than air. So even if there was some ignition source, you'd likely get a big fireball, but not an explosion.

Also, this type is accident is fairly common, just by accident and not sabotage. See, for example, Industrial Control Systems Killed Once and Will Again, Experts Warn. by Ryan Singel. So even if it did happen, an accident could explain it as well. LouScheffer (talk) 16:16, 26 December 2008 (UTC)

Also, there were several larger conventional explosions set off for nuclear testing purposes by the USA - see Minor Scale or Misty Picture. It would seem extremely odd, bordering on unbelievably stupid, if at least the USA did not watch these from their space based sensors. LouScheffer (talk) 16:49, 26 December 2008 (UTC)

 * Not necessarily. It COULD have ruptured and leaked into a low lying area or be confined by a local low level inversion, THEN eventually ignite, transforming from deflagration to explosion due to scale. THAT has happened a few times in the past with NG and propane. It's a measure of amount of fuel vs area confined, along with some complex density issues. Hard to calculate, easy to have by accident, rather than by design. As the technology wasn't quite so advanced ANYWHERE in the world at the time, if it WAS due to CIA sabotage, it surely wasn't with the intent to cause detonation, only mistrust of stolen technology.Wzrd1 (talk) 05:09, 8 January 2012 (UTC)

Vetrov date of death problem
In the Farewell Dossier article "http://en.wikipedia.org/wiki/Farewell_Dossier", Vetrov is said to have been executed in 1983 : "he was executed in 1983". In the Vladimir Vetrov article "http://en.wikipedia.org/wiki/Vladimir_Vetrov.", Vetrov is said to have died in 1985 : "10 October 1932 - 23 January 1985" — Preceding unsigned comment added by 132.177.245.245 (talk) 14:12, 20 July 2011 (UTC)

title: Talk:Farewell Dossier


text:
Network Driver Interface Specification

The Network Driver Interface Specification (NDIS) is an application programming interface (API) for network interface controllers (NICs).

Specification
It was jointly developed by Microsoft and 3Com Corporation and is mostly used in Microsoft Windows. However, the open-source NDISwrapper and Project Evil driver wrapper projects allow many NDIS-compliant NICs to be used with Linux, FreeBSD and NetBSD. magnussoft ZETA, a derivative of BeOS, supports a number of NDIS drivers.

The NDIS forms the logical link control (LLC) sublayer, which is the upper sublayer of the OSI data link layer (layer 2). Therefore, the NDIS acts as the interface between the media access control (MAC) sublayer, which is the lower sublayer of the data link layer, and the network layer (layer 3).

The NDIS is a library of functions often referred to as a "wrapper" that hides the underlying complexity of the NIC hardware and serves as a standard interface for level 3 network protocol drivers and hardware level MAC drivers.

The NDIS versions supported by various Windows versions are as follows:

 * NDIS 2.0: MS-DOS, Windows for Workgroups 3.1, OS/2
 * NDIS 3.0: Windows for Workgroups 3.11
 * NDIS 3.1: Windows 95
 * NDIS 4.0: Windows 95 OSR2, NT 4.0, Windows CE 3.0
 * NDIS 4.1: Windows 98
 * NDIS 5.0: Windows 98 SE, Me, 2000
 * NDIS 5.1: Windows XP, Server 2003, Windows CE 4.x, 5.0, 6.0
 * NDIS 5.2: Windows Server 2003 SP2
 * NDIS 6.0: Windows Vista
 * NDIS 6.1: Windows Vista SP1, Server 2008, Windows Embedded Compact 7, Windows Embedded Compact 2013
 * NDIS 6.20: Windows 7, Server 2008 R2
 * NDIS 6.30: Windows 8, Windows Server 2012
 * NDIS 6.40: Windows 8.1, Windows Server 2012 R2
 * NDIS 6.50: Windows 10, version 1507
 * NDIS 6.51: Windows 10, version 1511
 * NDIS 6.60: Windows 10, version 1607 and Windows Server 2016
 * NDIS 6.70: Windows 10, version 1703
 * NDIS 6.80: Windows 10, version 1709
 * NDIS 6.81: Windows 10, version 1803
 * NDIS 6.82: Windows 10, version 1809 and Windows Server 2019
 * NDIS 6.83: Windows 10, version 1903 and Windows Server 2022
 * NDIS 6.84: Windows 10, version 2004
 * NDIS 6.85: Windows 10, version 21H2
 * NDIS 6.86: Windows 11, version 21H2
 * NDIS 6.87: Windows 11, version 22H2
 * NDIS 6.88: Windows Server 2022, version 23H2
 * NDIS 6.89: Windows 11, version 24H2

The traffic accepted by the NIC is controlled by an NDIS Miniport Driver while various protocols, such as TCP/IP, are implemented by NDIS Protocol Drivers. A single miniport may be associated with one or more protocols. This means that traffic coming into the miniport may be received in parallel by several protocol drivers. For example, Winpcap adds a second protocol driver on the selected miniport in order to capture incoming packets. Furthermore, it is possible to simulate several virtual NICs by implementing virtual miniport drivers that send and receive traffic from a single physical NIC. One example of virtual miniport driver usage is to add virtual NICs, each with a different VLAN. Because implementations cannot assume that other drivers received the same buffers, one must treat the incoming buffers as read-only and a driver that changes the packet content must allocate its own buffers. NDIS Miniport drivers can also use Windows Driver Model interfaces to control network hardware.

Another driver type is NDIS Intermediate Driver. Intermediate drivers sit in-between the MAC and IP layers and can control all traffic being accepted by the NIC. In practice, intermediate drivers implement both miniport and protocol interfaces. The miniport driver and protocol driver actually communicate with the corresponding miniport and protocol interfaces that reside in the intermediate driver. This design enables adding several chained intermediate drivers between the miniport and protocol drivers. Therefore, driver vendors cannot assume that the interface that they send traffic to is implemented by the last driver in the chain. In order to write applications using NDIS, one can use samples that accompany Microsoft's Windows Driver Kit (WDK). The "PassThru" sample is a good starting point for intermediate drivers as it implements all the necessary details required in this driver type, but just passes the traffic through to the next driver in the chain.

title: Network Driver Interface Specification


text: User talk:82.35.23.239

title: User talk:82.35.23.239


text:
Purgatorio

Purgatorio (Italian for "Purgatory") is the second part of Dante's Divine Comedy, following the Inferno and preceding the Paradiso. The poem was written in the early 14th century. It is an allegory telling of the climb of Dante up the Mount of Purgatory, guided by the Roman poet Virgil – except for the last four cantos, at which point Beatrice takes over as Dante's guide. Allegorically, Purgatorio represents the penitent Christian life. In describing the climb Dante discusses the nature of sin, examples of vice and virtue, as well as moral issues in politics and in the Church. The poem posits the theory that all sins arise from love – either perverted love directed towards others' harm, or deficient love, or the disordered or excessive love of good things.

Overview of Purgatory
Dante portrays Purgatory as an island-mountain in the Southern Hemisphere. This realm is divided into three parts. The bottom slopes of Mount Purgatory (Purgatorio I–IX) have been designated as "Ante-Purgatory" by commentators. Purgatory proper consists of seven levels or terraces (Purgatorio X–XXVII) of suffering and spiritual growth, associated with the seven deadly sins. Finally, the Earthly Paradise is located at the top of the mountain (Purgatorio XXVIII–XXXIII).

Passage of time
As described in the Inferno, the first twenty-four hours of Dante's journey took place on earth and started on the evening of Maundy Thursday, 24 March (or 7 April) 1300 (Inf. I and II), and the next full day (Good Friday) was spent exploring the depths of Hell with Virgil as a guide (Inf. III–XXXIV.69). Dante and Virgil spent the next day ascending from Hell to see the stars (Inf. XXXIV.70–139). They arrive at the shore of the Mountain of Purgatory – the only land in the Southern Hemisphere – at 6 am on Easter Sunday, which is 6 pm on Sunday in Jerusalem, since the two points are antipodal. Dante describes Hell as existing underneath Jerusalem, having been created by the impact of Lucifer's fall; the Mountain of Purgatory was created by a displacement of rock caused by the same event. The Purgatorio picks up where the Inferno left off, describing Dante's three-and-one-quarter-day trip up the mountain that ends with Dante in the Earthly Paradise at the time of noon on Wednesday, 30 March (or 13 April).

Prayer
Prayer is a dominant theme in Purgatorio. Many of the souls Dante meets are depicted in prayer, with multiple liturgical references to psalms and hymns throughout the terraces. Prayers by the living on behalf of the souls also play a large role in the cantica, with some souls the pilgrim meets along the way requesting prayers from living relatives and even from the pilgrim himself. Dante learns from Manfred of Sicily in Ante-Purgatory that, in Purgatory, prayers from others work by shortening the wait that souls have to endure before entering Purgatory proper and by accelerating the rate at which souls ascend Mount Purgatory. One soul, Forese Donati, has gotten through Ante-Purgatory and the majority of the terraces only five years after his death, because of the prayers of his wife, Nella, on Earth. Forese's case, especially when compared to that of Statius, who has spent over 500 years on Mount Purgatory, shows the power of prayer to aid souls after death. Dante receives eleven distinct requests for prayer from individual souls in Purgatory, with most of the requests coming from souls in Ante-Purgatory and with the frequency of requests decreasing as he progresses through Purgatory.

Ante-Purgatory
Ante-Purgatory is the region below the entrance into Purgatory proper and houses two main categories of souls whose penitent Christian life was delayed or deficient: the excommunicate and the late-repentant. This transitional space parallels similar sections found in the Inferno (the space reserved for the lukewarm and the neutral angels found in Inferno III) and in the Paradiso (the heavens under the shadow of Earth traversed by the pilgrim in Paradiso I–IX).

This region is therefore characterized by a lingering attachment to earthly life and affairs, so that the crowds of souls whom Dante and Virgil meet here all marvel at Dante's body in the flesh (Purgatorio II–III). As Statius will later explain, Ante-Purgatory is also the only area of Mount Purgatory that is subjected to terrestrial meteorology.

Shore of the island (Cantos I–II)
In Purgatorio I.4–9, with the sun rising on Easter Sunday, Dante announces his intention to describe Purgatory by invoking the mythical Muses, as he did in Canto II of the Inferno:

Now I shall sing the second kingdom there where the soul of man is cleansed, made worthy to ascend to Heaven.

Here from the dead let poetry rise up, O sacred Muses, since I am yours. Here let Calliope arise...

At the shores of Purgatory, Dante and Virgil meet Cato, a pagan who was placed by God as the general guardian of the approach to the mountain (his symbolic significance has been much debated). The Purgatorio demonstrates the medieval knowledge of a spherical Earth, with Dante referencing the different stars visible in the Southern Hemisphere, the altered position of the sun, and the various time zones of the Earth. For instance, at the start of Canto II, the reader learns that it is dawn in Purgatory; Dante conveys this concept by explaining that it is sunset at Jerusalem (antipodal to the Mount of Purgatory), midnight (six hours later) over India on the River Ganges (with the constellation Libra overhead there), and noon (six hours earlier) over Spain. The journey is conceived as taking place during the vernal equinox, when the days and nights are of the same length.

By now the sun was crossing the horizon of the meridian whose highest point covers Jerusalem; and from the Ganges,

night, circling opposite the sun, was moving together with the Scales that, when the length of dark defeats the day, desert night's hands;

so that, above the shore that I had reached, the fair Aurora's white and scarlet cheeks were, as Aurora aged, becoming orange.

In a contrast to Charon's ferry across the Acheron in the Inferno, Christian souls are escorted by an Angel Boatman from their gathering place somewhere near Ostia, the seaport of Rome at the mouth of the Tiber, through the Pillars of Hercules across the seas to the Mountain of Purgatory. The souls arrive singing In exitu Israel de Aegypto. In his Letter to Cangrande, Dante explains that this reference to Israel leaving Egypt refers both to the redemption of Christ and to "the conversion of the soul from the sorrow and misery of sin to the state of grace". Dante recognizes his friend Casella among the souls there (Canto II).

The Excommunicate
The poets begin to climb in the early hours of morning. On the lower slopes, Dante and Virgil first encounter the excommunicate, who are detained at the base of the cliff for a period thirty times as long as their period of contumacy. The excommunicate include Manfred of Sicily. Manfred explains that prayer from those currently alive and in the grace of God may reduce the amount of time a soul spends in purgatory. The meeting with Manfred is over by about 9 AM. (Canto III).

The Late-Repentant
The Late-Repentant include (1) those too lazy or too preoccupied to repent (the Indolent), (2) those who repented at the last minute without formally receiving last rites, as a result of violent deaths, and (3) the Negligent Rulers. These souls will be admitted to Purgatory thanks to their genuine repentance, but must wait outside for an amount of time equal to their lives on earth. The lazy include Belacqua (possibly a deceased friend of Dante), whom Dante is relieved to discover here, rather than in Hell. The meeting with Belacqua is over by noon (Canto IV).

Those not receiving last rites include Pia de' Tolomei of Siena, who was murdered by her husband, Nello della Pietra of the Maremma (Canto V):

"may you remember me, who am La Pia; Siena made, Maremma unmade me: he who, when we were wed, gave me his pledge and then, as nuptial ring, his gem, knows that."

Also in this category is the troubadour Sordello who, like Virgil, is from Mantua. When Sordello discovers the great poet's identity, he bows down to him in honour. This helps keep Virgil in the foreground of the poem, since (as a resident of Limbo) Virgil is less qualified as a guide here than he was in Hell. As a resident of Purgatory, Sordello is able to explain the Rule of the Mountain: that after sunset souls are incapable of climbing any further. Allegorically, the sun represents God, meaning that progress in the penitent Christian life can only be made through Divine Grace. Virgil's conversation with Sordello ends as the sun is moving downward, that is, after 3 PM (Cantos VI to VII).

It is sunset, so Dante and his companions stop for the night in the beautiful Valley of the Princes where they meet persons whose preoccupation with public and private duties hampered their spiritual progress, particularly deceased monarchs such as Rudolph, Ottokar, Philip the Bold, and Henry III (Cantos VII and VIII). John Ciardi writes that these Negligent Rulers are "elevated above their negligent subjects because their special duties made it difficult for them to think about the welfare of their own souls". Dante also speaks with the souls of contemporary Italian statesmen Currado Malaspina and Nino Visconti, the latter being a personal friend whom Dante rejoices at not having found among the damned.

As night approaches, the souls sing the Compline hymns Salve Regina and Te lucis ante terminum. Dante's beautiful description of evening in this valley was the inspiration for a similar passage in Byron's Don Juan:

Dante falls asleep at 8:30 PM; his dream takes place just before the dawn of Easter Monday, one where a golden eagle sweeps him up into the sky. Awakening just after 8 AM, Dante finds that he has been carried up to the gate of Purgatory proper. Here there are three steps, representative of the tripartite Sacrament of Penance. The first is of white marble so polished it is reflective like a mirror, representing a candid, self-reflective confession and purity of the penitent's true self. The next step is dark and cracked, representing the sorrow and broken-heartedness of contrition. It has also been noted that the dark color is the color of mourning and the crack is in the shape of a Christian cross. The last step is blood red, symbolising the burning Love that ends a good confession, the blood of Christ, and the restoration of true life. (Canto IX).

The gate of Purgatory, Peter's Gate, is guarded by an angel bearing a naked sword, his countenance too bright for Dante's sight to sustain. In reply to the angel's challenge, Virgil declares that a lady by the name of Lucia brought them there and directed them to the gate. On Virgil's advice, Dante mounts the steps and pleads humbly for admission by the angel, who uses the point of his sword to draw the letter "P" (signifying peccatum, sin) seven times on Dante's forehead, bidding him "take heed that thou wash / These wounds, when thou shalt be within." With the passage of each terrace and the corresponding purgation of his soul that the pilgrim receives, one of the "P"s will be erased by the angel granting passage to the next terrace. The angel at Peter's Gate uses two keys, silver (remorse) and gold (reconciliation), to open the gate – both are necessary for redemption and salvation. As the poets are about to enter, they are warned not to look back.

Seven terraces of Purgatory
After passing through the gate of Purgatory proper, Virgil guides the pilgrim Dante through the mountain's seven terraces. These correspond to the seven deadly sins or "seven roots of sinfulness": Pride, Envy, Wrath, Sloth, Avarice (and Prodigality), Gluttony, and Lust. The classification of sin here is more psychological than that of the Inferno, being based on motives rather than actions. It is also drawn primarily from Christian theology, rather than from classical sources. The core of the classification is based on love: the first three terraces of Purgatory relate to perverted love directed towards actual harm of others, the fourth terrace relates to deficient love (i.e. sloth or acedia), and the last three terraces relate to excessive or disordered love of good things. Each terrace purges a particular sin in an appropriate manner. Those in Purgatory can leave their circle voluntarily, but may only do so when they have corrected the flaw within themselves that led to committing that sin.

The structure of the poetic description of these terraces is more systematic than that of the Inferno, and associated with each terrace are an appropriate prayer and beatitude. Robert Hollander describes the shared features of all the terraces as "(1) description of the physical aspect of the terrace, (2) exemplars of the virtue that counters the sin repented here, (3) description of the penitents, (4) recitation of their sins by particular penitents, (5) exemplars of the vice, (6) appearance to Dante of the angel representing the countering virtue".

First terrace (Pride)
The first three terraces of Purgatory relate to sins caused by a perverted love directed towards actual harm of others.

The first of the sins is Pride. Dante and Virgil begin to ascend this terrace shortly after 9 AM. On the terrace where proud souls purge their sin, Dante and Virgil see beautiful sculptures expressing humility, the opposite virtue. The first example is of the Annunciation to the Virgin Mary, where she responds to the angel Gabriel with the words Ecce ancilla Dei ("Behold the handmaid of the Lord," Luke 1:38 ). An example of humility from classical history is the Emperor Trajan, who, according to a medieval legend, once stopped his journey to render justice to a poor widow (Canto X).

Also associated with humility is an expanded version of the Lord's Prayer:

"Our Father, You who dwell within the heavens but are not circumscribed by them out of Your greater love for Your first works above,

Praised be Your name and Your omnipotence, by every creature, just as it is seemly to offer thanks to Your sweet effluence.

Your kingdom's peace come unto us, for if it does not come, then though we summon all our force, we cannot reach it of our selves.

Just as Your angels, as they sing Hosanna, offer their wills to You as sacrifice, so may men offer up their wills to You.

Give unto us this day the daily manna without which he who labors most to move ahead through this harsh wilderness falls back.

Even as we forgive all who have done us injury, may You, benevolent, forgive, and do not judge us by our worth.

Try not our strength, so easily subdued, against the ancient foe, but set it free from him who goads it to perversity."

After being introduced to humility, Dante and Virgil meet the souls of the proud, who are bent over by the weight of huge stones on their backs. As they walk around the terrace, they are able to profit from the sculpted examples of humility. The first of these souls is Omberto Aldobrandeschi, whose pride lies in his descent ("I was Italian, son of a great Tuscan: / my father was Guiglielmo Aldobrandesco" ), although he is learning to be more humble ("I / do not know if you have heard his name" ). Oderisi of Gubbio is an example of pride in achievements – he was a noted artist of illuminated manuscripts. Provenzano Salvani, leader of the Sienese Ghibellines, is an example of pride in dominating others (Canto XI).

In Canto XIII, Dante points out, with "frank self-awareness," that pride is also a serious flaw of his own:

"I fear much more the punishment below; my soul is anxious, in suspense; already I feel the heavy weights of the first terrace."

After his conversations with the proud, Dante notes further sculptures on the pavement below, this time illustrating pride itself. The sculptures show Satan (Lucifer), the building of the Tower of Babel, King Saul, Niobe, Arachne, King Rehoboam, and others.

The poets reach the stairway to the second terrace at noon. As they ascend, the Angel of Humility salutes them and brushes Dante's forehead with his wings, erasing the letter "P" (peccatum) corresponding to the sin of pride, and Dante hears the beatitude Beati pauperes spiritu ("Blessed are the poor in spirit", Matthew 5:3 ) (Canto XII). Dante is surprised to discover that climbing now seems easier than it did before. Virgil tells him that one of the initials has been removed from his forehead by the angel and that the effort will be increasingly lessened as he climbs higher. Dante compares the stairway to the easy ascent from the Rubiconte, a bridge in Florence, up to San Miniato al Monte, overlooking the city.

Second terrace (Envy)
Envy is the sin that "looks with grudging hatred upon other men's gifts and good fortune, taking every opportunity to run them down or deprive them of their happiness". (This in contrast to covetousness, the excessive desire to have things like money.) As one of the envious souls on this terrace says:

"My blood was so afire with envy that, when I had seen a man becoming happy, the lividness in me was plain to see."

On entering the terrace of the envious, Dante and Virgil first hear voices on the air telling stories of generosity, the opposite virtue. There is, as in all the other terraces, an episode from the life of the Virgin Mary; this time, the scene from the Life of the Virgin is the Wedding at Cana, in which she expresses her joy for the newly married couple and encourages Christ to perform his first miracle. There is also Jesus' saying "Love your enemies." A classical story shows the friendship between Orestes and Pylades.

The souls of the envious wear penitential grey cloaks, and their eyes are sewn shut with iron wire, resembling the way a falconer sews shut the eyes of a falcon in order to train it. This results in audible, rather than visual, examples here. Dante and Virgil speak with Sapia Salvani (Canto XIII).

The souls of the envious include Guido del Duca and Rinieri da Calboli. The former speaks bitterly about the ethics of people in towns along the River Arno:

"That river starts its miserable course among foul hogs, more fit for acorns than for food devised to serve the needs of man.

Then, as that stream descends, it comes on curs that, though their force is feeble, snap and snarl; scornful of them, it swerves its snout away.

And, downward, it flows on; and when that ditch, ill-fated and accursed, grows wider, it finds, more and more, the dogs becoming wolves.

Descending then through many dark ravines, it comes on foxes so full of deceit there is no trap that they cannot defeat."

The voices on the air also include examples of envy. The classical example is Aglauros, who, according to Ovid, was turned to stone because she was jealous of Hermes' love for her older sister Herse. The Biblical example is Cain, mentioned here not for his act of fratricide, but for the jealousy of his younger brother Abel that led to it (Canto XIV).

It is middle afternoon and the poets are walking westward along the terrace with the sun in their faces. A dazzling brightness suddenly smites Dante on the brow, which he supposes is caused by the sun; but when he shades his eyes from it, the new brightness persists, and he is forced to close his eyes. Virgil reminds him that the approach of an angel is still too powerful for his earthly senses but says that this will not always be so. The Angel of Charity, having brushed away another "P" from Dante's brow, invites him to mount to the next terrace. As he is leaving the terrace, the dazzling light of the terrace's angel causes Dante to reveal his scientific knowledge, observing that the angle of incidence is equal to the angle of reflection "as theory and experiment will show" (Canto XV).

Third terrace (Wrath)
On the terrace of the wrathful, which the poets reach at 3 PM, examples of meekness (the opposite virtue) are given to Dante as visions in his mind. The scene from the Life of the Virgin in this terrace of purgation is the Finding in the Temple. Whereas most parents would be angry at their child for worrying them, Mary is loving and understanding of Christ's motives behind his three-day disappearance. In a classical example, the wife of Peisistratos wanted a young man executed for embracing their daughter, to which Peisistratos responded: "What shall we do to one who'd injure us / if one who loves us earns our condemnation?" Saint Stephen provides a Biblical example, drawn from Acts 7:54–60 (Canto XV):

Next I saw people whom the fire of wrath had kindled, as they stoned a youth and kept on shouting loudly to each other: "Kill!"

"Kill!" "Kill!" I saw him now, weighed down by death, sink to the ground, although his eyes were bent always on Heaven – they were Heaven's gates –

Praying to his high Lord, despite the torture, to pardon those who were his persecutors; his look was such that it unlocked compassion.

The souls of the wrathful walk around in blinding acrid smoke, which symbolises the blinding effect of anger:

Darkness of Hell and of a night deprived of every planet, under meager skies, as overcast by clouds as sky can be,

had never served to veil my eyes so thickly nor covered them with such rough-textured stuff as smoke that wrapped us there in Purgatory;

my eyes could not endure remaining open ...

The prayer for this terrace is the Agnus Dei: Agnus Dei, qui tollis peccata mundi, miserere nobis ... dona nobis pacem ("Lamb of God, you who take away the sins of the world, have mercy upon us ... grant us peace"). Marco Lombardo discourses with Dante on free will – a relevant topic, since there is no point being angry with someone who has no choice over his actions (Canto XVI). Dante also sees visions with examples of wrath, such as Procne, Haman and Lavinia. When the visions have passed, the Angel of Peace appears to greet them. Again the brightness overpowers Dante's sight, but he hears the angel's invitation to mount to the next terrace and feels a wing brush his forehead, erasing the third "P". Then follows the pronouncing of the beatitude Beati pacifici ("Blessed are the peacemakers"). The poets leave the third terrace just after nightfall (Canto XVII).

While staying on the fourth terrace, Virgil is able to explain to Dante the organization of Purgatory and its relationship to perverted, deficient, or misdirected love. The three terraces they have seen so far have purged the proud ("he who, through abasement of another, / hopes for supremacy"), the envious ("one who, when he is outdone, / fears his own loss of fame, power, honor, favor; / his sadness loves misfortune for his neighbor." ), and the wrathful ("he who, over injury / received, resentful, for revenge grows greedy / and, angrily, seeks out another's harm." ). Deficient and misdirected loves are about to follow. Virgil's discourse on love concludes at midnight (Cantos XVII and XVIII).

Fourth terrace (Sloth)
On the fourth terrace we find souls whose sin was that of deficient love – that is, sloth or acedia. Since they had failed in life to act in pursuit of love, here they are engaged in ceaseless activity. The examples of sloth and of zeal, its opposite virtue, are called out by these souls as they run around the terrace. A scene from the life of the Virgin outlined in this terrace is the Visitation, with Mary going "in haste" to visit her cousin Elizabeth. These examples also include episodes from the lives of Julius Caesar and Aeneas. This activity also replaces a verbal prayer for this terrace. Since the formerly slothful are now too busy to converse at length, this section of the poem is a short one.

Allegorically, spiritual laziness and lack of caring lead to sadness, and so the beatitude for this terrace is Beati qui lugent ("Blessed are those who mourn, for they will be comforted," Matthew 5:4) (Canto XVIII and XIX).

Dante's second night's sleep occurs while the poets are on this terrace, and Dante dreams shortly before Tuesday's dawn of a Siren, symbol of disordered or excessive love represented by greed, gluttony and lust. Upon awakening from the dream in the light of the sun, Dante is visited by the Angel of Zeal, who removes another "P" from his brow, and the two poets climb toward the fifth terrace (Canto XIX).

Fifth terrace (Avarice)
On the last three terraces are those who sinned by loving good things, but loving them in an excessive or disordered way.

On the fifth terrace, excessive concern for earthly goods – whether in the form of greed, ambition or extravagance – is punished and purified. The avaricious and prodigal lie face-down on the ground, reciting the psalm Adhaesit pavimento anima mea, taken from Psalm 119:25 ("My soul cleaveth unto the dust: quicken thou me according to thy word" ), which is a prayer expressing the desire to follow God's law. Dante meets the shade of Pope Adrian V, an exemplar of desire for ecclesiastical power and prestige, who directs the poets on their way (Canto XIX).

The scene from the Life of the Virgin, used here to counter the sin of avarice, is the humble birth of Christ. Further down the terrace, Hugh Capet personifies greed for worldly wealth and possessions. He bemoans the way that, in contrast, avarice has motivated the actions of his successors, and "prophesies" events which occurred after the date in which the poem is set, but before the poem was written:

"The other, who once left his ship as prisoner I see him sell his daughter, bargaining as pirates haggle over female slaves.

O Avarice, my house is now your captive: it traffics in the flesh of its own children what more is left for you to do to us?

That past and future evil may seem less, I see the fleur-de-lis enter Anagni and, in His vicar, Christ made prisoner.

I see Him mocked a second time; I see the vinegar and gall renewed and He is slain between two thieves who're still alive.

And I see the new Pilate, one so cruel that, still not sated, he, without decree, carries his greedy sails into the Temple."

These events include Charles II of Naples selling his daughter into marriage to an elderly and disreputable man, and Philip IV of France ("the fleur-de-lis") arresting Pope Boniface VIII in 1303 (a pope destined for Hell, according to the Inferno, but still, in Dante's view, the Vicar of Christ ). Dante also refers to the suppression of the Knights Templar at Philip's instigation in 1307, which freed Philip from debts he owed to the order. Following the exemplars of avarice (these are Pygmalion, Midas, Achan, Ananias and Sapphira, Heliodorus, Polymestor, and Crassus), there is a sudden earthquake accompanied by the shouting of Gloria in excelsis Deo. Dante desires to understand the cause of the earthquake, but he does not question Virgil about it (Canto XX).

In a scene that Dante links to the episode where Jesus meets two disciples on the road to Emmaus, Dante and Virgil are overtaken by a shade who eventually reveals himself as the Roman poet Statius, author of the Thebaid. Statius explains the cause of the earthquake: there is a tremor when a soul knows that it is ready to ascend to heaven, which he has just experienced. Dante presents Statius, without obvious or understandable basis, as a convert to Christianity; as a Christian, his guidance will supplement Virgil's. Statius is overjoyed to find himself in the company of Virgil, whose Aeneid he so greatly admired (Canto XXI).

The Angel of Moderation directs the poets to the passage leading to the next region after brushing another "P" from Dante's forehead. Virgil and Statius converse as they ascend toward the next ledge. Statius explains that he was not avaricious but prodigal, but that he "converted" from prodigality by reading Virgil, which directed him to poetry and to God. Statius explains how he was baptized, but he remained a secret Christian – this is the cause of his purgation of Sloth on the previous terrace. Statius asks Virgil to name his fellow poets and figures in Limbo, which he does (Canto XXII).

Sixth terrace (Gluttony)
It is between 10 and 11 AM, and the three poets begin to circle the sixth terrace where the gluttonous are purged, and more generally, those who over-emphasised food, drink, and bodily comforts. In a scene reminiscent of the punishment of Tantalus, they are starved in the presence of trees whose fruit is forever out of reach. The examples here are given by voices in the trees. The Virgin Mary, who shared her Son's gifts with others at the Wedding at Cana, and John the Baptist, who only lived on locusts and honey (Matthew 3:4 ), is an example of the virtue of temperance. A classical example of the opposite vice of gluttony is the drunkenness of the Centaurs that led to the Battle of Centaurs and Lapiths.

The prayer for this terrace is Labia mea Domine (Psalm 51:15: "O Lord, open my lips, and my mouth will declare your praise" ). These are the opening words from the daily Liturgy of the Hours, which is also the source of prayers for the fifth and seventh terraces (Cantos XXII through XXIV).

Here Dante also meets his friend Forese Donati and his poetic predecessor Bonagiunta Orbicciani. Bonagiunta has kind words for Dante's earlier work La Vita Nuova, describing its technique as the dolce stil novo ("sweet new style"). He quotes the line "Ladies that have intelligence of love," written in praise of Beatrice, whom he will meet later in the Purgatorio:

Ladies that have intelligence of Love, I of my lady wish with you to speak; Not that I can believe to end her praise, But to discourse that I may ease my mind. I say that when I think upon her worth, So sweet doth Love make himself feel to me, That if I then should lose not hardihood, Speaking, I should enamour all mankind.

Dante is now greeted by the Angel of Temperance, whose brightness is like the red glow of molten metal or glass. Showing the passage up the mountain, the angel removes another "P" from Dante's brow with a puff of his wing, and he pronounces the beatitude in paraphrase: "Blessed are they who are so illumined by grace that the love of food does not kindle their desires beyond what is fitting" (Canto XXIV). It is 2:00 PM when the three poets leave the sixth terrace and begin their ascent to the seventh terrace, meaning that they have spent four hours among the Gluttonous. During the climb, Dante wonders how it is possible for bodiless souls to have the gaunt appearance of the souls being starved here. In explaining, Statius discourses on the nature of the soul and its relationship to the body (Canto XXV).

Seventh terrace (Lust)
The terrace of lust, the final terrace of Purgatory and the final vice of excessive love, has an immense wall of flame through which every soul must pass (Canto XXV). As a prayer, they sing the hymn Summae Deus clementiae ("God of Supreme Clemency") from the Liturgy of the Hours. Souls repenting of misdirected sexual desire call out in praise of chastity, such as Diana's, and of marital fidelity.

Two groups of souls run through the flames calling out examples of lust (Sodom and Gomorrah by the homosexual and Pasiphaë by the heterosexual). The homosexuals run counter to the sun, from west to east, symbolizing their sins against nature and God, while the heterosexuals run from east to west, with the sun. Dante's depiction of homosexuals as souls capable of salvation is particularly lenient for the time period and is often omitted from later illustrations of Purgatorio. In addition, this depiction marks a massive departure from Inferno, where Dante represents sodomy as sin of violence instead of one of excessive love.

When they meet, the two groups exchange a brief kiss of greeting and a sign of peace before the homosexuals continue and the heterosexuals approach the pilgrim. The pilgrim prays for both groups' ascent into heaven and stops to speak to Guido Guinizelli, who explains the nature of the vice purged on this terrace and calls the sodomites those who "committed the offense for which Caesar ... once heard himself reproached as 'Queen", alluding to Julius Caesar's alleged same-sex relationships.

Shortly before sunset, the poets are greeted by the Angel of Chastity, who instructs them to pass through the wall of fire. By reminding Dante that Beatrice can be found in the Earthly Paradise on the other side, Virgil finally persuades Dante to pass through the intense fire. After the poets pass through the flame, the sun sets and they lie down to sleep on the steps between the final terrace and the Earthly Paradise. On these steps, just before the dawn of Wednesday morning, Dante has his third dream: a vision of Leah and Rachel. They are symbols of the active (non-monastic) and contemplative (monastic) Christian lives, both of which are important.

... in my dream, I seemed to see a woman both young and fair; along a plain she gathered flowers, and even as she sang, she said:

"Whoever asks my name, know that I'm Leah, and I apply my lovely hands to fashion a garland of the flowers I have gathered.

To find delight within this mirror I adorn myself; whereas my sister Rachel never deserts her mirror; there she sits

all day; she longs to see her fair eyes gazing, as I, to see my hands adorning, long: she is content with seeing, I with labor."

Dante awakens with the dawn, and the poets continue up the rest of the ascent until they come in sight of the Earthly Paradise (Canto XXVII).

Earthly Paradise

At the summit of Mount Purgatory is the Earthly Paradise or Garden of Eden. Allegorically, it represents the state of innocence that existed before Adam and Eve fell from grace – the state which Dante's journey up Mount Purgatory has recaptured.

The Heavenly Pageant
Here Dante meets Matilda, a woman whose literal and allegorical identity "is perhaps the most tantalizing problem in the Comedy". Critics up to the early twentieth century tended to connect her with the historical Matilda of Tuscany, but more recently some have suggested a connection with the dream of Leah in Canto XXVII. Be that as it may, Matilda clearly prepares Dante for his meeting with Beatrice, the woman to whom (historically) Dante dedicated his previous poetry, the woman at whose request (in the story) Virgil was commissioned to bring Dante on his journey, and the woman who (allegorically) symbolizes the path to God (Canto XXVIII).

With Matilda, Dante witnesses a procession which forms an allegory within the allegory, somewhat like Shakespeare's play within a play. It has a very different style from the Purgatorio as a whole, having the form of a masque, where the characters are walking symbols rather than real people. The procession consists of (Canto XXIX):

 * "Twenty-four elders" (a reference to Revelation 4:4 ), representing the 24 books of the Hebrew Bible, as classified by Jerome
 * "Four animals" with "six wings as plumage" (a reference to Revelation 4:6–8 ), a traditional representation of the four Evangelists
 * "A chariot triumphal on two wheels," bearing Beatrice, which is drawn by…
 * A griffin, representing the conjoined divinity and humanity of Christ
 * "Three circling women" coloured red, green, and white, representing the three theological virtues: Love, Hope, and Faith, respectively
 * "Four other women" dressed in purple, representing the four cardinal virtues: Prudence, Justice, Temperance, and Fortitude
 * "Two elders, different in their dress," representing the Acts of the Apostles and the Pauline epistles
 * "Four of humble aspect," representing the general epistles
 * "When all the rest had passed, a lone old man," representing the Book of Revelation

Beatrice's arrival
Canto XXX portrays the transition between Virgil's departure and Beatrice's arrival. Now that the pilgrim has completed his training in desire and reached the limits of human reason, Virgil can no longer serve as his guide: he has nothing more to teach Dante, because human reason cannot explain or understand divine grace. Beatrice, by contrast, is capable of teaching Dante the meaning of that grace, because she is Christian, and endowed with understanding by God.

Even as Virgil departs, however, his influence on the poem remains strong. Dante's farewell to Virgil, with the threefold repetition of Virgil's name, echoes a passage from Virgil's Georgics, wherein Orpheus calls out to Eurydice after he has turned around and condemned her to eternity in the land of the dead.

After Virgil's departure, Beatrice begins to admonish Dante, accusing him of straying from the path of virtue she had laid before him after her departure from life on earth. She demands a confession from the pilgrim—his first personal confession in the whole Comedy:

"O you who are beyond the sacred river," turning toward me the point of her speech, whose mere edge had seemed sharp to me, she began again, continuing without delay: "say, say if this is true: to so great an accusation your confession must be joined."

It is not until after more admonitions from Beatrice and a heartfelt confession from Dante that Dante is washed in the River Lethe, which erases the memory of past sin (Canto XXXI), and sees an allegory of Biblical and Church history. This allegory includes a denunciation of the corrupt papacy of the time: a harlot (the papacy) is dragged away with the chariot (the Church) by a giant (the French monarchy, which under King Philip IV engineered the move of the Papal Seat to Avignon in 1309) (Canto XXXII):

Just like a fortress set on a steep slope, securely seated there, ungirt, a whore, whose eyes were quick to rove, appeared to me;

and I saw at her side, erect, a giant, who seemed to serve as her custodian; and they again, again embraced each other.

It is noon as the events observed in the Earthly Paradise come to a close. Finally, Dante drinks from the River Eunoë, which restores good memories, and prepares him for his ascent to Heaven (described in the Paradiso, the final cantica). As with the other two parts of the Divine Comedy, the Purgatorio ends on the word "stars" (Canto XXXIII):

From that most holy wave I now returned to Beatrice; remade, as new trees are renewed when they bring forth new boughs, I was pure and prepared to climb unto the stars.

Location, shape, and size
Scholars have long debated the location, shape, and size of various geographic features in the Divine Comedy using astronomical and geometric calculations.

Dante tells us that Mount Purgatory is at the antipodes of Jerusalem, in the South Pacific.

In the Renaissance, Antonio Manetti and Alessandro Vellutello proposed models which Galileo Galilei refuted in his On the Shape, Location, and Size of Dante's Inferno. In the 20th century, Rodolfo Benini and Ideale Capasso, and in the 21st, Claudio Facciolo contributed to the debate. The calculations result in an area between 115.6 and 1243 km² and a height between 11.4 and 192 km high. The slope would have been between 23° and 37°.

In the arts
The Divine Comedy has been a source of inspiration for many artists for almost seven centuries. While references to the Inferno are the most common, there are also references to the Purgatorio. Franz Liszt's Symphony to Dante's Divina Commedia (1856) has a "Purgatorio" movement, as does Robert W. Smith's The Divine Comedy (2006). Chaucer and others have referenced the Purgatorio in their writing. Many visual artists have depicted scenes from the Purgatorio, including Gustave Doré, John Flaxman, Dante Gabriel Rossetti, John William Waterhouse, and William Blake.

title: Purgatorio


text:
Hyperno

Hyperno (1973–2002) was a Thoroughbred racehorse foaled in New Zealand. He was a wayward but brilliant galloper that won the 1979 Melbourne Cup and other group and listed races.

He was sired by Rangong (GB) out of Mikarla (NZ) by Persian Garden II (GB). He was trained in his early years at Caulfield by Geoff Murphy. A dispute over training methods between Murphy and Hyperno's owners in 1978 led to Bart Cummings taking over as trainer. The winner of a string of group and listed races throughout his career, Hyperno won the 1979 Melbourne Cup with jockey Harry White aboard. In 1981, Hyperno was voted Australian Horse of the Year. Hyperno enjoyed a celebrated retirement at the rural property of his Melbourne Cup rider, Harry White, where he died in 2002.

title: Hyperno


text: User talk:205.188.116.207

title: User talk:205.188.116.207


text:
User talk:DomCleal

Here have a message, I'll test this signature thingermy too --ChrisDBull 22:11, 12 May 2004 (UTC)

Speedy deletion
Thanks, you learn something new about Wikipedia every day! DomCleal 16:43, 11 Nov 2004 (UTC)
 * Well, it was a bit of a borderline case but with a little flexibility it could be construed as case 1 of Candidates for speedy deletion. And luckily the admins who monitor the speedy deletion category are pretty lenient in these obvious cases. Thanks for the vigilance! --fvw* 16:52, 2004 Nov 11 (UTC)

Deletebecause
Hello. I just noticed you're using "deletebecause" (very good). I just wanted to let you know you can abbreviate it as "db" and still get the same results -- saves a few keystrokes. Happy editing! SWAdair | Talk 10:05, 16 Nov 2004 (UTC)
 * Thanks SWAdair, very handy :) --DomCleal 10:07, 16 Nov 2004 (UTC)

Shared IP
On User talk:62.171.194.9 you noted that it was a shared IP. Is this an IP that you edit from? If so, approximately how many people share it? Thank you. SWAdair | Talk 11:08, 18 Nov 2004 (UTC)
 * Thank you for your response. I guess there's not much that can be done but to monitor that IP.  I appreciate you spending the time to look into this.  Happy editing!  SWAdair | Talk  14:55, 23 Nov 2004 (UTC)

Your submission at Articles for creation: The Guildford Dragon NEWS (November 10)
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Please check the submission for any additional comments left by the reviewer. You are encouraged to edit the submission to address the issues raised and resubmit when they have been resolved.

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 * If you need any assistance, you can ask for help at the [//en.wikipedia.org/w/index.php?title=Wikipedia:WikiProject_Articles_for_creation/Help_desk&action=edit&section=new&nosummary=1&preload=Template:Afc_decline/HD_preload&preloadparams%5B%5D=Draft:The_Guildford_Dragon_NEWS Articles for creation help desk] or on the [//en.wikipedia.org/w/index.php?title=User_talk:SwisterTwister&action=edit&section=new&nosummary=1&preload=Template:Afc_decline/HD_preload&preloadparams%5B%5D=Draft:The_Guildford_Dragon_NEWS reviewer's talk page].
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SwisterTwister  talk  09:19, 10 November 2015 (UTC)

Your draft article, Draft:The Guildford Dragon NEWS

Hello, DomCleal. It has been over six months since you last edited your Articles for Creation draft article submission, "The Guildford Dragon NEWS".

In accordance with our policy that Articles for Creation is not for the indefinite hosting of material deemed unsuitable for the encyclopedia mainspace, the draft has been nominated for deletion. If you plan on working on it further, or editing it to address the issues raised if it was declined, simply and remove the  or  code.

If your submission has already been deleted by the time you get there, and you wish to retrieve it, you can request its undeletion by following the instructions at this link. An administrator will, in most cases, restore the submission so you can continue to work on it.

Thanks for your submission to Wikipedia, and happy editing. JMHamo (talk) 23:33, 13 May 2016 (UTC)

title: User talk:DomCleal