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China Radio International

China Radio International (CRI) is the state-owned international radio broadcaster of China. It is currently headquartered in Babaoshan, Shijingshan, Beijing. It was founded on December 3, 1941, as Radio Peking. It later adopted the pinyin form Radio Beijing.

CRI states that it "endeavours to promote favourable relations between the PRC and the world" while upholding the PRC's official positions. As with other nations' external broadcasters such as Voice of America, BBC World Service and Radio Australia, CRI claims to "play a significant role in the PRC's soft power strategy" and Go Out policy, aiming to expand the influence of Chinese culture and media in a global stage. CRI attempts to employ new media and partnerships with other media outlets to compete with other international media. Unlike other broadcasters, CRI's control via indirect majority ownership or financial support of radio stations in various nations is not publicly disclosed.

CRI is presently the international radio arm of the China Media Group, under the control of the Central Publicity Department of the Chinese Communist Party, created following the first session of the 13th National People's Congress in March 2018.

History
Radio was first introduced in China in the 1920s and 1930s. However, few households had radio receivers. A few cities had commercial stations. Most usage of radio was for political purpose, frequently on a local area level.

The Chinese Communist Party first used radio in Yanan Shaanxi Province in March 1940 with a transmitter imported from Moscow. Xinhua New Chinese Radio (XNCR) went on the air from Yanan on December 30, 1940. XNCR transmitted to a larger geographical area after 1945, and its programs became more regular and formalized with broadcasts of news, official announcements, war bulletins, and art and literary programs.

The English service started on September 11, 1947, transmitting as XNCR from a cave in Shahe in the Taihang Mountains, when China was in the midst of a civil war, to announce newly conquered areas and broadcast a Chinese political and cultural perspective to the world at large. The station moved from the Taihang Mountains to the capital, Peking, when The People's Republic of China was formed in 1949. Its name was changed to Radio Peking on April 10, 1950, and to Radio Beijing in 1983. On January 1, 1993, the name of the station was again changed, this time to China Radio International, in order to avoid any confusion with local Beijing radio broadcasting. Its online broadcasting platform: China International Broadcasting Network (CIBN) was formally established in 2011, as a joint venture of China Radio International, Huawen Media Investment, JinZhengYuan, Youku, Oriental Times Media and Suning Holdings Group.

Radio Peking began exchanges with Voice of America in 1982. Voice of American had opened a bureau in Beijing the previous year.

A 2015 investigative report by Reuters found a network of at least 33 radio stations in 14 countries that obscures CRI as its majority shareholder. A significant portion of the programming on these stations is either produced or provided by CRI, or by media firms CRI controls in the United States, Australia, and Europe.

In February 2020, the United States Department of State designated CRI and other Chinese state-owned media outlets as foreign missions.

CRI has focused on forging commercial partnerships, particularly in Europe, in which its content is broadcast without attribution to CRI. According to a 2023 discourse analysis by the Central European Digital Media Observatory, CRI's content steers clear of any criticism of the Chinese government.

Mandarin radio channels
At the beginning of 1984, it started to broadcast home service to the Beijing area on AM and FM frequencies. The service later expanded to dozens of major cities across the PRC, providing listeners inside the PRC with timely news and reports, music, weather, English and Chinese learning skills, as well as other services.

CRI News Radio (90.5 FM)
CRI News Radio (CRI环球资讯广播) was established on 28 September 2005. Its aim is to make CRI News Radio a first-class national news radio brand and its slogans are 'First News, News First', 'On-the-Spot China, Live World' etc. CRI News Radio can be heard online and in Beijing on the radio on 90.5 FM; in Tianjin 90.6 FM; in Chongqing 91.7 FM; in Guangdong, Hong Kong, and Macau 107.1 FM; in Shandong 89.8 FM; in Anhui 90.1 FM.

Popular Shows
 * Laowai's Viewpoint, an international news program with three hosts from different countries, frequent hosts include: Peter Yu (Chinese), Julien Gaudfroy (French), Elyse Ribbons (American), Li Xin (Chinese), and Soojin Zhao (Korean).
 * Bianzou Biankan, a travel show dedicated to a new location every episode
 * New Wealth Times, a financial talk show

Chinese podcasts
The following programmes can be heard on the Mandarin version of the podcast from the World Radio Network:
 * News, which comes from the Xinhua News Agency.
 * Tángrénjiē, a programme about overseas Chinese
 * Weather forecasts around China
 * Sports

This broadcast was originally targeted at London in the United Kingdom. In 2006, they removed the "London" reference, which was part of the introduction as "Ni hao London. Hello London"

CRI in English (846 AM, 1008 AM; 91.5 FM)
The CRI English channels that can be heard online are:
 * CGTN Radio (846 & 1008 AM in Beijing)
 * EZFM (also known as Easy FM)
 * Round the Clock (Internet only)
 * Voices from Other Lands is a weekly English radio program featuring entrepreneurs who originated outside of China doing business in China, hosted by Guanny Liu.
 * CRI 91.9 FM (Kenya 91.9 FM)
 * Chinese Studio is a 5-minute segment that follows most CRI English programmes
 * China Drive is an English radio show about life in the PRC
 * CRI Sri Lanka FM 97.9 in Sri Lanka in Sinhala and English (05:00—00:00 Sri Lanka Time)

English Podcasts
CRI offers a list of podcast programs in English:

 * Hourly News
 * The Beijing Hour
 * RoundTable
 * Studio Plus
 * Today
 * Chinese Studio
 * More to Read

Holiday Broadcasts
During major Chinese holidays (dubbed Golden Week), such as Chinese New Year, May Day, and Mid-Autumn Festival, China Radio International typically broadcasts special programmes such as:
 * Growing Up In China (during the May Day holiday)

Most of these programmes are not typical of the broadcast during the other parts of the year. The analogy is similar to Christmas music broadcasts in the United States.

Olympic Radio
In July 2006, CRI launched a new radio station called CRI Olympic Radio at 900 AM in Beijing. This special broadcast was in Mandarin, Korean, English, Russian, French, Spanish, Arabic, Japanese and German 24 hours a day. This service was terminated in late 2008 after the Beijing Olympics and now the frequency 900 AM is occupied by CRI News Radio, which covers only Beijing.

Pay television channels
Other than radio channels, CRI also operates these pay television channels via satellite airing:
 * Shark Shopping Channel (聚鲨环球精选) (de facto free channel in several local DTV networks)
 * Global Sightseeing Channel (环球奇观)
 * China Transport Channel (中国交通) (co-operate with MOT)

Languages
China Radio International broadcasts in the following languages:

The Tibetan, Uygur and Kazakh services are broadcast in association with local radio stations (Tibet People's Broadcasting Station and Xinjiang People's Broadcasting Station).

China International Broadcasting Network
China International Broadcasting Network (CIBN, traded as, an internet TV service, was a joint venture of China Radio International with other companies. The company was owned by Global Broadcasting Media Group (, a joint venture (50–50) of China Radio International and , literally JinZhengYuan Union Investment Holding) for 34.0004% stake, Huawen Media Investment for 30.9996% stake, a subsidiary of listed company Oriental Times Media  for 15% stake, the operator of Youku  for 10% stake and Suning Holdings Group, the parent company of PPTV for 10% stake.

GBTimes
CRI owns 60% of Finland-based GBTimes. GBTimes is headed by Zhao Yinong and operates radio stations across Europe that broadcast CRI-produced content.

G&E Studio
G&E Studio is 60% owned by Guoguang Century Media, a Beijing firm completely owned by the CRI. James Su is president and CEO of G&E Studio, which distributes CRI content to more than a dozen radio stations inside the United States.

title: China Radio International


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Talk:1976 Olympic Games

Re converting from a direct redirect to the summer games to a disambiguation page: Is this the most helpful thing to do? 99.9 time out of 100 someone saying the 1976 Olympic Games without qualification means the Summer Games. Presumably the layout for the stuff has been discussed somewhere? Pete/Pcb21 (talk) 07:55, 12 May 2004 (UTC)

Similar pages to this
Note on pages like this for other years: pages for 1924 to 1992 that are like this should be dis-ambiguation. For 1896 to 1924, please leave as re-directs because there were no Winter Olympics in those years. For 1996 to 2012, you may also leave as re-directs because the rules changed to having the Summer Olympics occur in years evenly divisible by 4 and the Winter Olympics evenly divisible by 2 but not by 4. Any objections?? 66.245.103.173 14:00, 15 May 2004 (UTC)

 * The only query I have is the one above, why bother with the disambiguation at all? Unless they qualify otherwise, a writer or reader almost certainly means the summer games. Pete/Pcb21 (talk) 10:01, 16 May 2004 (UTC)

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

title: Talk:1976 Olympic Games


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Euarchonta

The Euarchonta are a proposed grandorder of mammals: the order Scandentia (treeshrews), and its sister Primatomorpha mirorder, containing the Dermoptera or colugos and the primates (Plesiadapiformes and descendants).

The term "Euarchonta" (meaning "true rulers") appeared in 1999, when molecular evidence suggested that the morphology-based Archonta should be trimmed down to exclude Chiroptera. Further DNA sequence analyses  supported the Euarchonta hypothesis. Despite multiple papers pointing out that some mitochondrial sequences showed unusual properties (particularly murid rodents and hedgehogs) and were likely distorting the overall tree, and despite earlier studies showing near total congruence of mtDNA-based and nuclear-based trees when such sequences were excluded, some authors continued to produce misleading trees. A study investigating retrotransposon presence/absence data has claimed strong support for Euarchonta. Some interpretations of the molecular data link Primates and Dermoptera in a clade (mirorder) known as Primatomorpha, which is the sister of Scandentia. In some, the Dermoptera are a member of the primates rather than a sister group. Other interpretations link the Dermoptera and Scandentia together in a group called Sundatheria as the sister group of the primates.

Euarchonta and Glires together form the Euarchontoglires, one of the four eutherian clades.

The current hypothesis, based on molecular clock evidence, suggests that the Euarchonta arose in the late Cretaceous period, about 88 million years ago, and diverged 86.2 million years ago into the groups of tree shrews and Primatomorpha. The latter diverged prior to 79.6 million years into the orders of Primates and colugos. The earliest fossil species often ascribed to Euarchonta (Purgatorius coracis) dates to the early Paleocene, 65 million years ago, but one study claims it to be a non-placental eutherian. Although it is known that Scandentia is one of the most basal clades of Euarchontoglires, the exact phylogenetic position is not yet considered resolved, and it may be a sister of Glires, Primatomorpha or Dermoptera or to all other Euarchontoglires.

title: Euarchonta


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Talk:Girolamo Savonarola

The True Girolamo Savonarola
Guys, I think we can all agree that, according to the picture given, he's a wizard. —Preceding unsigned comment added by 75.0.187.255 (talk) 04:06, 26 October 2010 (UTC)

POV?
"He can be compared to Luther in his denunciation of sin but was unlike the German monk in following out logical conclusions." Hmm. Isn't asserting that breaking from the Papacy due to its corruption is a logical conclusion mildly POV? Perhaps something along the lines of 'He can be compared to Luther in his denunciation of sin but, unlike the German monk, did not advocate breaking with the Papacy.' Incidentally, probably should be more here on comparing Savonrola to the reformers of the High Middle Ages, who were also opposed to corruption within the Catholic Church - in that case, largely clerical dependence on laity's power. - Anon.

This same paragraph, regardless of the POV, uses the word "supposedly" too frequently, and in a manner that isn't very NPOV.
 * This article makes Savanrola seem too much like some heroic martyr. He should be lumped in the same category as Hitler and the Taliban. That's where he belongs. Simon Beavis (talk) 01:32, 4 April 2011 (UTC)
 * You could be bold and do something about it, you know. Egg carton (talk) 09:13, 4 April 2011 (UTC)

Adding to these previous comments, I agree that this article reads less like an encyclopedic biography than a non-NPOV monograph. I'd like to do some editing (a) to generally clean up the format and organization of the article and (b) to remove some of the perhaps overenthusiastic vocabulary and non-cited passages. Does anyone have any concerns about this? weriov (talk) 17:09, 16 April 2012 (UTC)

80.47.66.129's contribution
I've removed the following two passages, which should be verified and re-written before being put back in:
 * "Savonarola is said to have mesmerised people, he certainly had a huge impact on Renaissance life. He is thought of as a holy man, yet others say that he joins the likes of Hitler and Mussolini as a dictator."

 * "It was Savonarola who predicted Lorenzo de Medici's death. This prophecy came true."

I think perhaps 80.47.66.129 confused the main article with the discussion page, as the contribution was signed in the main body of the article. - Gobeirne 18:28, 5 December 2005 (UTC)

I feel that that contribution was necessary, he's depicted as a hero in this article while he was a cruel dictator that had his enemies killed or banned, destroyed art and burned books, it doesn't get worse than that! This article, as it is, is extremely misleading and should be taken down until revised! — Preceding unsigned comment added by 129.1.198.217 (talk) 22:59, 23 September 2013 (UTC)

Pope
This article states that Savonarola was the enemy of and excommunicated by Pope Julius II. Julius was not Pope during Savonarola's lifetime- his chief opponent was Alexander VI, the Borja Pope. Alexander's reign came to an end in 1503, five years after the execution of Savonarola. Alexander issued the numerous missives against Savonarola, and he excommunicated him. Alexander was succeeded by Pius III, who did not rule long. Pius, in turn, was replaced by Julius II, also in 1503. --Anon

1911 Encyclopedia rocks the Savonarola
SAVONAROLA, GIROLAMO (1452-1498), Italian monk and martyr, was born at Ferrara on the 21st of September 1452, the third child of Michele Savonarola and his wife Elena Bonaccossi of Mantua. His grandfather, Michele Savonarola, a Paduan physician of much repute and learning, had settled in Ferrara, and gained a large fortune there. The younger Michele was a mere courtier and spendthrift, but Elena seems to have been a woman of superior stamp. She was tenderly loved by her famous son, and his letters prove that she retained his fullest confidence through all the vicissitudes of his career. Girolamo was a precocious child, with an early passion for learning. His first tutor was his grandfather, the physician; ~ and, in the hope of restoring their fallen fortunes, his Yes, parents intended him for the same profession. Even as a boy he had intense pleasure in reading St Thomas Aquinas and the Arab commentators of Aristotle, was skilled in the subtleties of the schools, wrote verses, studied music and design, and, avoiding society, loved solitary rambles on the banks of the P0. Ferrara was then a gay and bustling town of 100,000 inhabitants, its prince Borso dEste a most magnificent potentate. To the mystic young student all festivities were repulsive, and although reared in a courtier-household he early asserted his individuality by his contempt for court life. At the age of nineteen, however, he had no thought of renouncing the world, for he was then passionately in love with the daughter of a neighbor, a Strozzi exiled from Florence. His suit was repulsed with disdain; no Strozzi, he was told, might stoop to wed a Savonarola. This blow probably decided his career; but he endured two years of misery and mental conflict before resolving to abandon his medical studies and become a monk. He was full of doubt and self-distrust; disgust for the world did not seem to him a sufficient qualification for the religious life, and his daily prayer was, Lord! teach me the way my soul should walk. But in 474 his doubts were dispelled by a sermon heard at Faenza. He secretly stole away to Bologna, entered the monastery of St Domenico and then acquainted his father with his reasons for the step. The worlds wickedness was intolerable, he wrote; throughout Italy he beheld vice triumphant, virtue despised. Among the papers he had left behind at Ferrara was a treatise on Contempt of the World, inveighing against the prevalent corruption and predicting the speedy vengeance of Heaven. His novitiate was marked by a fervour of humility. He sought the most menial offices, and did penance for his sins by the severest austerities. ~ccording to contemporary writers he was worn to a shadow. His gaunt features were beautified by an expression. of singular force and benevolence. Luminous dark eyes sparkled and flamed beneath his thick, black brows, and his large mouth and prominent nether lips were as capable of gentle sweetness as of power and set resolve. He was of middling stature and dark complexion. His manners were simple, his speech unadorned and almost homely. His splendid oratorical power was as yet unrevealed; but his intellectual gifts being recognized his superiors charged him with the instruction of the novices. He passed six quiet years in the convent, but his poems written during that period are expressive of burning indignation against the corruptions of the church and profoundest soirow for the calamities of his country.

In 1482 he reluctantly accepted a mission to Ferrara, and, regarding earthly affections as snares of the evil one, tried to keep aloof from his family. His preachings attracted slight attention there, no oneas he later remarked being a prophet in his own land. An outbreak of Fnce. hostilities between Ferrara and Venice, fomented by Pope Sixtus IV., soon caused his recall to Bologna. Thence he was despatched to St Marks in Florence. Lorenzo the Magnificent was then (1482) at the height of his power and popularity. At first Savonarola was enchanted with Florence. His cloister, sanctified by memories of St Antonine and adorned with the inspired paintings of Fr Angelico, seemed to him a fore-court of heaven. But his content speedily changed to horror. The Florence streets rang with Lorenzos ribald songs (the canti carnascialeschi ); the smooth, cultured citizens were dead to all sense of religion or morality; and the spirit of the fashionable heathen philosophy had even infected the brotherhood of St Mark. In 1483 Savonarola was Lenten preacher in the church of St Lorenzo, but his plain, earnest exhortations attracted few hearers, while all the world thronged to Santo Spirito to enjoy the elegant rhetoric of Fr~ Mariano da Genazzano. Discouraged by this failure in the pulpit, Savonarola now devoted himself to teaching in the convent, but his zeal for the salvationof the apathetic townsfolk was soon to stir him to fresh efforts. Convinced of being divinely inspired, he had begun to see visions, and discovered in the Apocalypse symbols of the heavenly vengeance about to overtake this sin-laden people. In a hymn to the Saviour composed at this time he gave vent to his prophetic dismay. The papal chair was now filled by Innocent VIII., whose rule was even more infamous than that of his predecessor Sixtus IV.

Savonarolas first success as a preacher was gained at St Gemignano (1484-1485), but it was only at Brescia in the following year that his power as an orator was fully revealed. In a sermon on the Apocalypse he shook mens souls by his terrible threats of the wrath to come, and drew tears from their eyes by the tender pathos of his assurances of divine mercy. A Brescian friar relates that a halo of light was seen to flash round his head, and the citizens remembered his awful prophecies when in 1512 their town was put to the sack by Gaston de Foix. Soon, at a Dominican council at Reggio, Savonarola had occasion to display his theological learning and subtlety. The famous Pico della Mirandola was particularly impressed by the friars attainments, and is said to have urged Lorenzo de Medici to recall him from Lombardy.

When Savonarola returned to Florence in 1490, his fame as an orator had gone there before him. The cloister garden was too small for the crowds attending his lectures, and on the 1st of August 1490 he gave his first sermon in the church of St Mark. To quote his own words, it was a terrible sermon, and legend adds that he foretold he should preach for eight years. And now, for the better setting forth of his doctrines, to silence pedants, and confute malignant misinterpretation, he published a collection of his writings. These proved his knowledge of the ancient philosophy he so fiercely condemned, and showed that no ignorance of the fathers caused him to seek inspiration from the Bible alone. The Triumph of the Cross is his principal work, but everything he wrote was animated by the ardent spirit of piety evidenced in ~iis life. Savonarolas sole aim was to bring mankind nearer to God.

In 1491 he was invited to preach in the cathedral, Sta Maria del Fiore, and his rule over Florence may be said to begin from that date. Lorenzo sent leading citizens to him to Prior of St M~ks. urge him to show more respect to the head of the state. Savonarola rejected their advice and foretold the impending deaths of Lorenzo, of the pope and of the king of Naples. In the July of the same year he was elected prior of St Marks. As the convent had been rebuilt by Cosimo, and enriched by the bounty of the Medici, it was considered the duty of the new superior to present his homage to Lorenzo. Savonarola, however, refused to conform to the usage. His election was due to God, not Lorenzo; to God alone would he promise submission. Upon this the sovereign angrily exclaimed:

This stranger comes to dwell in my house, yet will not stoop to pay me a visit. Nevertheless, disdaining to recognize the enmity of a mere monk, he tried, but in vain, conciliatory measures. The Magnifico then sought to undermine his popularity, and Fr Mariano was employed to attack him from the pulpit. But the preachers scandalous accusations missed their mark, and disgusted his hearers without hurting his rival. Savonarola took up the challenge; his eloquence prevailed, and Fr Mariano was silenced. But the latter, while feigning indifference, was thenceforth his rancorous and determined foe.

In April 1492 Lorenzo de Medici was on his death-bed at Careggi. Oppressed by the weight of his crimes, he summoned the unyielding prior to shrive his soul. Savonarola reluctantly came, and offered absolution upon three conditions. Lorenzo asked in what they consisted. First, You must repent and feel true faith in Gods mercy. Lorenzo assented. Secondly, You must give up your ill-gotten wealth. This, too, .Lorenzo promised, after some hesitation; but upon hearing the third clause, You must restore the liberties of Florence, Lorenzo turned his face to the wall and made no reply. Savonarola waited a few moments and then went away. And shortly after his penitent died unabsolved.

Savonarolas influence now rapidly increased. Many adherents of the late prince came over to his side, disgusted by the violence and incompetency of Piero de Medicis rule. The same year witnessed the fulfilment of Savonarolas second prediction in the death of Innocent VIII.

(July 1492); mens minds were full of anxiety, an anxiety increased by the scandalous election of Cardinal Borgia to the papal chair. The friars utterances became more and more fervent and impassioned. It was during the delivery of one of his Advent sermons that he beheld the celebrated vision, recorded in contemporary medals and engravings, that is almost a symbol of his doctrines. A hand appeared to him bearing a flaming sword inscribed with the words: Gladius Domini supra terram cito et velociter. He heard supernatural voices proclaiming mercy to the faithful, vengeance on the ~guilty, and mighty cries that the wrath of God was at hand. Then the sword bent towards the earth, the sky darkened, thunder pealed, lightning flashed, and the whole world was wasted by famine, bloodshed and pestilence. It was probably the noise of these sermons that caused the friars temporary removal from Florence at the instance of Piero de Medici. He was presently addressing enthusiastic congregations at Prato and Bologna. In the latter city his courage in rebuking the wife of Bentivoglio, the reigning lord, for interrupting divine service by her noisy entrance nearly cost him his life. Assassins were sent to kill him in his cell; but awed, it is said, by Savonarolas words and demeanour they fled dismayed from his presence. At the close of his last sermon the undaunted friar publicly announced the day and hour of his departure from Bologna; and his lonely journey on foot over the Apennines was safely accomplished. He was rapturously welcomed by the community of St Marks, and at once proceeded to re-establish the discipline of the order and to sweep away abuses. For this purpose he obtained, after much difficulty, a papal brief emancipating the Dominicans of St Mark from the rule of the Lombard vicars of that order. He thus became an independent authority, no longer at the command of distant superiors. He relegated many of the brethren to a quieter retreat outside the city, only retaining in Florence those best fitted to aid in intellectual labor. To render the convent self-supporting, he opened schools for various branches of art, and promoted the study of Oriental languages. His efforts were successful; religion and learning made equal progress; St Marks became the most popular monastery in Florence, and many citizens of noble birth flocked thither to take the vows.

Meanwhile Savonarola continued to denounce the abuses of the church and the guilt and corruption of mankind, and thundered forth predictions of heavenly wrath. In 1494 the duke of Milan demanded the aid of France, and King Charles VIII. brought an army across the Alps. Piero de Medici, made alliance with the Neapolitan sovereign whose kingdom was claimed by Charles. Then, repenting this ill-judged step, he hurried in person to the French camp at Pietra Santa and humbled himself before the king. Not content with agreeing to, all the latters demands, he further promised large sums of money and the surrender of the strongholds of Pisa and Leghorn. This news drove Florence to revolt. But even at this crisis Savonarolas influence was all-powerful, and a bloodless revolution was effected. Piero Capponis declaration that it was time to put an end to this baby government was the sole weapon needed to depose Piero de Medici. The resuscitated republic instantly sent a fresh embassy to the French king, to arrange the terms of his reception in Florence. Savonarola was one of the envoys, Charles being known to entertain the greatest veneration for the friar who had so long predicted his coming and declared it to be divinely ordained. He was most respectfully received at the camp, but could obtain no definite pledges from the king, who was bent on first coming to Florence.

Returning full of hope from Pietra Santa, Savonarola might well have been dismayed by the distracted state of public affairs. Nevertheless, with the aid of Capponi, he guided the bewildered city safely through these critical days. Charles entered Florence on the 17th of November 1494, and the citizens fears evaporated in jests on the puny exterior of the threatened scourge. But the exorbitance of his demands soon showed that he came as a foe. Disturbances arose, and serious collision with the French troops seemed inevitable. The signory resolved to be rid of their dangerous guests; and, when Charles threatened to sound his trumpets unless the sums exacted were paid, Capponi tore up the treaty in his face and made the memorable reply:

Then we will ring our bells. The monarch was cowed, accepted moderate terms, and, yielding to Savonarolas remonstrances, left Florence on the 24th of November.

After seventy years subjection to the Medici Florence had forgotten the art of self-government, and felt the need ota strong guiding hand. So the citizens turned to the patriot monk whose words had freed them of King Charles, and Savonarola became the lawgiver of Florence. The first thing done at his instance was to relieve the starving populace within and without the walls; shops were opened to give work to the unemployed; all taxes, especially those weighing on the lower classes, were reduced; the strictest administration of justice was enforced, and all men were exhorted to place their trust in the Lord. And, after much debate, as to the constitution of the new republic, Savonarolas influence carried the day in favor of Soderinis proposal of a universal or general government, with a great council on the Venetian plan. The great council consisted of 3200 citizens of blameless reputation and over twenty-five years of age, a third of the number sitting for six months in turn in the hail of the Cinquecento expressly built for the purpose. There was also an upper council of eighty, which in conjunction with the signory decided all questions of too important and delicate a nature for discussion in the larger assembly. These institutions were approved by the people, and gave a fair promise of justice. Savonarolas programme of the new government was comprised in the following formula:(1) fear of God and purification of manners; (2) promotion of the public welfare in preference to private interests; (3) a general amnesty to political offenders; (4) a council on the Venetian model, but with no doge. At first the new machinery acted well; the public mind was tranquil, and the war with Pisanot as yet of threatening proportions was enough to occupy the Florentines and prevent internecine feuds.

Without holding any official post in the commonwealth he bad created, the prior of St Marks was the real head of the state, the dictator of Florence, and guarded the public weal D!c~atoe with extraordinary political wisdom. At his instance ~!O,~enCe. the tyrannical system of arbitrary imposts and socalled voluntary loans was abolished, and replaced by a tax of 10% (la decima) on all real property. The laws and edicts of this period read like paraphrases of Savonarolas sermons, and indeed his counsels were always given as addenda to the religious exhortations in which he denounced the sins of his country and the pollution of the church, and urged Florence, to cast off iniquity and become a truly Christian city, a pattern not only to Rome but to the world at large. His eloquence was now at the flood. Day by day his impassioned words, filled with the spirit of the Old Testament, wrought upon the minds of the Florentines and strung them to a pitch of pious emotion never beforeand never sin.ceattained by them. Their fervour was too hot to be lasting, and Savonarolas uncompromising spirit roused the hatred of political adversaries as well as of the degraded court of Rome. Even now, when his authority was at its highest, when his fame filled the land, and the vast cathedral and its precincts lacked space for the crowds flocking to hear him, his enemies were secretly preparing his downfall.

Pleasure-loving Florence was completely changed. Abjuring pomps and vanities, its citizens observed the ascetic rgime of the cloister; half the year was devoted to abstinence and few dared to eat meat on the fasts ordained by Savonarola. Hymns and lauds rang in the streets that had so recently echoed with Lorenzos dissolute songs. Both sexes dressed with Puritan plainness; husbands and wives quitted their homes for convents; marriage became an awful and scarcely permitted rite; mothers suckled their own babes; and persons of all ranksnobles, scholars and artistsrenounced the world to assume the Dominican robe. Still more wonderful was Savonarolas influence over children, and their response to his appeals is a proof of the magnetic power of his goodness and purity. He organized the boys of Florence in a species of sacred militia, an inner republic, with its own magistrates and officials charged with the enforcement of his rules for the holy- life. It was with the aid of these youthful enthusiasts that Savonarola arranged the religious carnival of 1496. when the citizens gave their costliest possessions in alms to the poor, and tonsured monks, crowned with flowers, sang lauds and performed wild dances for the glory of God. In the same spirit, and to point the doctrine of renunciation of worldly enjoyments, he celebrated the carnival of 1497 by the famous burning of the vanities (i.e. masks and other objects pertaining to the carnival festivities, indecent books and pictures, &c.) in the Piazza della Signoria. A Venetian merchant is known to have bid 22,000 gold forms for the doomed vanities, but the scandalized authorities not only rejected his offer but added his portrait to the pile. Nevertheless the artistic value of the objects consumed has been greatly exaggerated by some writers. There is no proof that any book or painting of real merit was sacrificed, and Savonarola was neither foe to art nor to learning. On the contrary, so great was his respect for both that, when there was a question of selling the Medici library to pay that familys debts, he saved the collection at the expense of the convent purse.

Meanwhile events were taking a turn hostile to the prior. Ale~iider VI. had long regretted the enfranchisement of St Marks from the rule of the Lombard Dominicans, and now, having seen a transcript of one of Savonarolas denunciations of his crimes, resolved to silence this daring preacher. Bribery was the first weapon employed, and a cardinals hat was held out as a bait. But Savonarola Pope. indignantly spurned the offer, replying to it from the pulpit with the prophetic words: No hat will I have but that of a martyr, reddened with my own blood. So long as King Charles remained in Italy Alexanders concern for his own safety prevented vigorous measures against the friar. But no Borgia ever forgot an enemy. lie bided his time, and the transformation of sceptical Florence into an austerely Christian republic claiming the Saviour as its head only increased his resolve to crush the man who had wrought this marvel. The potent duke of Milan, Ludovico Sforza, and other foes were laboring for the same end, and already in July 1495 a papal brief had courteously summoned Savonarola to Rome. In terms of equal courtesy the prior declined the invitation, nor did he obey a second, less softly worded, in September. Then came a third, threatening Florence with an interdict in case of renewed refusal. Savonarola disregarded the command, but went to preach for a while in other Tuscan cities. But in Lent his celebrated sermons upon Amos were delivered in the duomo, and again he urged the necessity of reforming the church, striving by ingenious arguments to reconcile rebellion against Alexander with unalterable fidelity to the Holy See. All Italy recognized that Savonarolas voice was arousing a storm that might shake even the power of Rome. Alive to the danger, the pope knew that his foe must be crushed, and the religious carnival of 1496 afforded a good pretext for stronger proceedings against him. The threatened anathema was deferred, but a brief uniting St Marks to a new Tuscan branch of the Dominicans now deprived Savonarola of his independent power. However, in the beginning of 1497 the Piagnoni were again in office, with the priors staunch friend, Francesco Valori, at their head. In March the aspect of affairs changed. The Arrabbiati and the Medicean faction merged political differences in. their common hatred to Savonarola. Piero de Medicis fresh attempt to re-enter Florence failed; nevertheless his followers continued their intrigues, and party spirit increased in virulence. The citizens were growing weary of the monastic austerities imposed on them, and Alexander foresaw that his revenge was at hand.

A signory openly hostile to Savonarola took office in May, and on Ascension Day his enemies ventured on active insult. His pulpit in the duomo was defiled, an asss skin spread over the cushion, and sharp nails fixed in the board JCd on which he would strike his hand. The outrage was discovered and remedied before the service began; and, although the Arrabbiati half filled the church and even sought to attempt his life, Savonarola kept his composure and delivered an impressive sermon. But the signory, in feigned anxiety for the public peace, besought him to suspend his discourses. Shortly afterwards the threatened bull of excommunication was launched against him, and Fr Mariano was in Rome stimulating the popes wrath. Savonarola remained undaunted. The sentence was null and void, he said. His mission was divinely inspired; and Alexander, elected simoniacally and laden with crimes, was no true pope. Nevertheless the reading of the bull in the duomo with the appropriate, terrifying ceremonial made a deep impression on the Florentines. And now, the Arrabbiati signory putting no check on the Compagnacci, the city returned to the wanton licence of Lorenzos reign. But in July Savonarolas friends were again in power and did their best to have his excommunication removed. Meanwhile party strife was stified by an outbreak of the plague. During this time Rome was horrorstruck by the mysterious murder of the young duke of Gandia, and the bereaved pope mourned his son with the wildest grief. Savonarola addressed to the pontiff a letter of condolence, boldly urging him to bow to the will of Heaven and repent while there was yet time.

The plague ended, Florence was plunged in fresh troubles from Medicean intrigues, and a conspiracy for the restoration of Piero was discovered. Among the five leading citizens concerned in the plot was Bernardo del Nero, a very aged man of lofty talents and position. The gonfalonier, Francesco Valori, used his strongest influence to obtain their condemnation, and all five were put to death. It is said that at least Bernardo del Nero would have been spared had Savonarola raised his voice, but, although refraining from any active part against the prisoners, the prior would not ask mercy for them. This silence proved fatal to his popularity with moderate men, gave new adherents to the Arrabbiati, and whetted the fury of the pope, Sforza and all potentates well disposed to the Medici faction. He was now interdicted from preaching even in his own convent and again summoned to Rome. As before, the mandate was disobeyed. He refrained from public preaching, but held conferences in St Marks with large gatherings of his disciples, and defied the interdict on Christmas Day by publicly celebrating mass and heading a procession through the cloisters.

The year 1498, in which Savonarola was to die a martyrs death, opened amid seemingly favorable auspices. The Piagnoni were again at the head of the state, and by their request the prior resumed his sermons in the duomo, while his dearest disciple, Fr Domenico Buonvicini, filled the pulpit of St Lorenzo. For the last time the carnival was again kept with strange religious festivities, and some valuable books and works of art were sacrificed in a second bonfire of vanities. But menacing briefs poured in from Rome; the pope had read one of Savonarolas recent sermons on Exodus; the city itself was threatened with interdict, and the Florentine ambassador could barely obtain a short delay. Now too the Piagnoni quitted office; the new signory was less friendly, and the prior was persuaded by his adherents to retire to St Marks. There he continued to preach with unabated zeal; and, since the women of Florence deplored the loss of his teachings, one day in the week was set apart for them. The signory tried to conciliate the pope by relating the wonderful spiritual effects of their preachers words, but Alexander was obdurate. The Florentines must either silence the man themselves, or send him to be judged by a Roman tribunal.

Undismayed by personal danger, Savonarola resolved to appeal to all Christendom against the unrighteous pontiff, and despatched letters to the rulers of Europe adjuring them to assemble a council to condemn this antipope. The council of Constance, and the deposition of John XXIII., were satisfactory precedents still remembered by the world. One of these letters being intercepted and sent to Rome by the duke of Milan (it is said) proved fatal to the friar. The papal threats were now too urgent to be disregarded, and the cowed signory entreated Savonarola to put an end to his sermons. He reluctantly obeyed, and concluded his last discourse with the tenderest and most touching farewell.

The government now hoped that Alexander would be appeased and Florence allowed to breathe freely. But although silenced the prophet was doomed, and the folly of his disciples The ,, precipitated his fate. A creature of the krrabbiati, a Franciscan friar named Francesco di Puglia, challenged Savonarola to prove the truth of his doctrines by the ordeal of fire. At first the prior treated the provocation with merited contempt, but his too zealous disciple Fr Domenico accepted the challenge. And, when the Franciscan declared that he would enter the fire with Savonarola alone. Fr Domenico protested his willingness to enter it with any one in defence of his masters cause. As Savonarola resolutely declined the trial, the Franciscan deputed a convert, one Giuliano dei Rondinelli, to go through the ordeal with Fr Domenico. There were long preliminary disputes. Savonarola, perceiving that a trap was being laid for him, discountenanced the experiment until his calmer judgment was at last overborne by the fanaticism of his followers. Aided by the signory, which was playing into the hands of Rome, the Arrabbiati and Compagnacci pressed the matter on, and the way was now clear for Savonarolas destruction.

On the 7th of April 1498 an immense throng gathered in the Piazza della Signoria to enjoy the barbarous sight. Two thick banks of combustibles 40 yds. long, with a narrow space between, had been erected in front of the palace, and five hundred soldiers kept a wide circle clear of the crowd. Some writers aver that the piles were charged with gunpowder. The Dominicans from one side, the Franciscans from the other, marched in solemn procession to the Loggia dei Lanzi, which had been divided by a hoarding into two separate compartments. The Dominicans were led by Savonarola carrying the host, which he reverently deposited on an altar prepared in his portion of the loggia. The magistrates signalled to the two champions to advance. Fr Domenico stepped forward, but neither Rondinelli nor Fr Francesco appeared. The Franciscans began to urge fantastic objections, and, when Savonarola insisted that his champion should bear the host, they cried out against the sacrilege of exposing the Redeemers body to the flames. All was turmoil and confusion, the crowd frantic. And, although Rondinelli had not come, the signory sent angry messages to ask why the Dominicans delayed the trial. It was now late in the day, and a storm shower gave the authorities a pretext for declaring that heaven was against the ordeal. The Franciscans slipped away unobserved, but Savonarola raising the host attempted to lead his monks across the piazza in the same solemn order as before. On this the popular fury burst forth. Defrauded of their bloody diversion, the people were wild with rage. Fr Girolamos power was suddenly at an end. Neither he nor his brethren would have lived to reach St Marks but for the devoted help of Salviati and his men. Against the real culprits, the Franciscans, no anger was felt; the zealous prior, the prophet and lawgiver of Florence, was made the popular scapegoat. Notwithstanding the anguish that must have filled his heart, the fallen man preserved his dignity and calm. Mounting his own pulpit in St Marks he quietly related the events of the day to the faithful assembled in the church, and then withdrew to his cell, while the mob on the square outside was clamouring for his blood.

The next morning, the signory having decreed the priors banishment, Francesco Valori and other leading Piagnoni hurried to him to concert measures for his safety.

Meanwhile the government decided on his arrest, and Arrest no sooner was this made public than the populace rushed to the attack of the convent. The doors of St Marks were hastily secured, and Savonarola discovered that his adherents had secretly prepared arms and munitions and were ready to stand a siege The signory sent to order all laymen to quit the cloifter, and a special summons to Valori. After some hesitation the latter obeyed, hoping by his infiqence to ~alIy all the Piagnoni to the rescue. But he was murdered in the street, and his palace sacked by the mob. The monks and their few remaining friends made a most desperate defence. In vain Savonarola besought them to lay down their arms. When the church was finally stormed Savonarola was seen praying at the altar, and Fr Domenico, armed with an enormous candlestick, guarding him from the blows of the mob. A few disciples dragged their beloved master to the inner library and urged him to escape by the window. He hesitated, seemed about to consent, when a cowardly monk, one Malatesta Sacramoro, cried out that the shepherd should lay down his life for his flock. Thereupon Savonarola turned, bade farewell to the brethren, and, accompanied by the faithful Domenico, quietly surrendered to his enemies. Later, betrayed by the same Malatesta, Fr Silvestro was also seized. The prisoners were conveyed to the Palazzo Vecchio, and Savonarola was lodged in the tower cell which had once harboured Cosimo de Medici.

Now came an exultant brief from the pope. His well-beloved Florentines were true sons of the church, but must crown their good deeds by despatching the criminals to Rome. Sforza was equally rejoiced by the news, and the only potentate who could have perhaps saved Savonarolas life, Charles of France, had died on the day of the ordeal by fire. Thus another of the friars prophecies was verified, and its fulfilment cost him his sole protector. The signory refused to send their prisoners to Rome, but they did Romes behests. Savonarolas judges were chosen from his bitterest foes. Day after day he was tortured, and in his agony, with a frame weakened by constant austerity and the mental strain of the past months, he made every admission demanded by his tormentors. But directly he was released from the rack he always withdrew the confessions uttered in the delirium of pain. These being too incoherent to serve for a legal report, a false account of the friars avowals was drawn up and published.

Though physically unable to resist torture, Savonarolas clearness of mind returned whenever he was at peace in his cell. So long as writing materials were allowed him he employed himself in making a commentary on the Psalms, in which he restated all his doctrines. Alexander was frantically eager to see his enemy die in Rome. But the signory insisted that the false prophet should suffer death before the Florentines whom he had so long led astray. The matter was finally compromised. A second mock trial was held by two apostolic commissioners specially appointed by the pope. One of the new judges was a Venetian general of the Dominicans, the other a Spaniard. Meanwhile the trial of Brothers Domenico and Silvestro was still in progress. The former remained faithful to his master and himself. No extremity of torture could make him recant or extract a syllable to Savonarolas hurt; he steadfastly repeated his belief in the divinity of the priors mission. Fr Silvestro on the contrary gave way at mere sight of the rack, and this seer of heavenly visions owned himself and his master guilty of every crime laid to their charge.

The two commissioners soon ended their task. They had the popes orders that Savonarola was to die even were he a second John the Baptist. On three successive days they examined the prior with worse tortures than before. But he now resisted pain better, and, although more than once a promise to recant was extorted from him, he reasserted his innocence when unbound, crying out, My God, I denied Thee for fear of pain. On the evening of the 22nd of May sentence of death was pronounced on him and his two disciples. Savonarola listened unmoved to the awful words, and then quietly resumed his interrupted devotions. Fr Domenico exulted in the thought of dying by his masters side; Fr Silvestro, on the contrary, raved with despair.

The only favor Savonarola craved before death was a short interview with his fellow victims. This the signory unwillingly granted. The memorable meeting took place in the hall of the Cinquecento. During their forty days of confinement and torture each one had been told that the others had recanted, and the false report of Savonarolas confession had been shown to the two monks. The three were now face to face for the first time. Fr Domenicos loyalty had never wavered, and the weak Silvestros enthusiasm rekindled at sight of his chief. Savonarola prayed with the two men, gave them his blessing, and exhorted them by the memory of their Saviours crucifixion to submit meekly to their fate. Midnight was long past when Savonarola was led back to his cell. Jacopo Niccolini, one of a religious fraternity dedicated to consoling the last hours of condemned men, remained with him. Spent with weakness and fatigue he asked leave to rest his head on his companions lap, and quickly fell into a quiet sleep. As Niccolini tells us, the martyrs face became serene and smiling as a childs. On awaking he addressed kind words to the compassionate brother, and then prophesied that dire calamities would befall Florence during the reign of a pope named Clement. The carefully recorded prediction was verified by the siege of 1529.

The execution took place the next morning. A scaffold, connected by a wooden bridge with the magistrates rostrum, M r~ had been erected on the spot where the piles of the don,, ordeal had stood. At one end of the platform was a huge cross with faggots heaped at its base. As the prisoners, clad in penitential haircloth, were led across the bridge, wanton boys thrust sharp sticks between the planks to wound their feet. First came the ceremonial of degradation. Sacerdotal robes were thrown over the victims, and then roughly stripped off by two Dominicans, the bishop of Vasona and the prior of Sta Maria Novella. To the bishops formula, I separate thee from the church militant and the church triumphant, Savonarola replied in firm tones, Not from the church triumphant; that is beyond thy power. By a refinement of cruelty Savonarola was the last to suffer. His disciples bodies already dangled from the arms of the cross before he was hung on the centre beam. Then the pile was fired. For a moment the wind blew the flames aside, leaving the corpses untouched. A miracle, cried the weeping Piagnoni; but then the fire leapt up and ferocious yells of triumph rang from the mob. At dusk the martyrs remains were collected in a cart and thrown into the Arno.

Savonarolas party was apparently annihilated by his death, hut, when in 1529-1530 Florence was exposed to the horrora predicted by him, the most heroic defenders of his beloved if ungrateful city were Piagnoni who ruled their lives by his precepts and revered his memory as that of a saint.

Savonarolas writings may be classed in three categories:(i) numerous sermons, collected mainly by Lorenzo Violi, one of his most enthusiastic hearers; (2) an immense number of devotional and moral essays and some theological works, of which II Trionfo della Croce is the chief; (3) a few short poems and a political treatise on the government of Florence. Although his faith in the dogmas of the Roman Catholic Church never swerved, his strenuous protests against papal corruptions, his reliance on the Bible as, his surest guide, and his intense moral earnestness undoubtedly connect Savonarola with the movement that heralded the Reformation.

B1BLIOGRAPHY.A. G. Rudelbach, Hieronymus Savonarola und seine Zei~, aus den Quellen dargesteUt (Hamburg, 1835); Karl Meier, Girolanjo Savonarola, aus grossenthezis handschriftlichen Quellen dargesteilt (Berlin, 1836); Padre Vincenzo Marchese, Storia di S. Marco d1 Firenze (Florence, 1855); F. T. Perrens, Jr~me Savonarola, sa vie, ses predications, ses Cents (Paris, 1853); R. R. Madden, The Life and Martyrdom of Girolamo Savonarola, &c. (London, 1854); Bartolommeo Aquarone, Vita di Fr Geronimo Savonarola (Alessandria, I857); L. von Ranke, Savonarola und die Florentinische Republik in his Hist.-biogr. Studien (Leip7ig, 1877). The standard modern work on Savonarola is Pasquale Villaris, La Stone di Fr Girolamo Savonarola e de suoi tempi (Florence, 1887) based on an exhaustive study of the original authorities and containing a number of new documents (English translation by Linda Villari, London, 1889). For the orthodox Catholic view see L. Pastors Geschichte der Papste, vol. iii. (Freiburg i. B., 1886-1896) and Zur Beurteilung Savonarolas (1898), which are very hostile to the friar, and H. Lucas, S. J., Girolamo Savonarola (London, 1899). Among other recent works P. Villari and E. Casanova have published a Scelta di prediche e scritli di Frh Girolamo Savonarola con nuovi documenti (Florence, 1898); Il Savonarola e la cnitica tedesca (Florence, 1900), a selection of translations from the German. See also Schnitzer, Quellen und Forschungen zur Geschichte Savonwolas (1902). (L. V.)

from The Moving Target
Savonarola: Unable to endure my world and calling the failure God, I will destroy yours. —W. S. Merwin --4.234.48.37 07:41, 24 February 2006 (UTC)Ray

one sided

 * some more involved histories of the late 15th century mention that Savonarola was involved in humanist literary circles, advocated for the poor, and, made florence a republic before it returned to medici despotism, right? now, i realize that the medici did a whole lot more for the history of art -- but i think this savonarola bio could discuss his more noble intents and finer attributes. it's too bad some renaissance paintings went up in smoke, but the bonfire of the vanities was a commentary on the sybaritic florentine society, no? i suppose similair things could be said about franco and mousalini... but maybe they should?? -Astragal 21:04, 7 August 2006 (UTC)

 * The Renaissance was a bit more complicated than a bunch of paintings that might have been burned as "vanities." Saying that "he despised the Renaissance" is a bit overweening, I think and maybe WP:OR. Did he also oppose the new religious paintings and statues that were being created? He clearly did not care for materialism figuring that it interfered with spirituality. This is still an issue to this day. I think the statement that "he despised the Renaissance" needs to be footnoted with a real good scholarly source that is not merely anti-religious as so many "scholarly" sources often are, automatically.Student7 (talk) 11:16, 27 August 2008 (UTC)

I would also like to ad that as far as i can tell savonarola never ordered homosexuals to be executed, so i ask you find a credible source(if at all existant) or remove the text. — Preceding unsigned comment added by 86.89.90.203 (talk) 14:41, 26 October 2011 (UTC)

POV/source needed
Passages like, "At this time the Roman Catholic Church's clergy was increasingly corrupting morality and leading a corrupt life themselves. The Papacy was filled with abuses and personal immorality; and friars, in most every district, were sometimes traveling peddlers of indulgences," as well as others already cited, really need some outside verification. (68.198.181.134 07:10, 2 January 2007 (UTC))

Buonarotti Michelangelo?
Who's he? I've fixed that, but it should be noted that the whole story of Boticelli and Michelangelo throwing their own works onto the bonfire is probably apocryphal. —The preceding unsigned comment was added by 80.192.30.57 (talk) 05:35, 2 March 2007 (UTC).
 * Then why didn't you change the article to say so? I agree with you, so I've done it. --Michael K. Smith 13:37, 14 June 2007 (UTC)

 * Didn't notice this so I added a comment further down. As for Buonarotti, using Michelangelo's surname is considered a bit of a w*nk, as if the writer needs to prove something. It's about as necessary as saying "Jesus of Nazareth" to qualify which Jesus you are talking about, or saying "Oh, you mean Adolph Hitler...", as if you were referring to some other Hitler. Amandajm (talk) 15:37, 23 February 2009 (UTC)

 * I wrote a lot of this article in late 2006; looking through the history, it seems that only Botticelli's painting were going into the fire at the time. Someone else added Michelangelo, and then someone else added the "some question this claim" -- I'd suggest removing Michelangelo entirely, as I have never heard this either.  Actually, I'll do it myself.  Antandrus  (talk) 16:07, 23 February 2009 (UTC)

 * Thank you! As I said further down, Batticelli may very well have thrown paintings on the bonfire. He seems to have been profoundly effected by Savanarola. Amandajm (talk) 22:56, 23 February 2009 (UTC)

Humanism
I'm not going to add this as my history is bad but this article might want to mention that Savaonarola despised humanism. Here's a quote from my history book: "Perhaps most of all, he despised humanism, which he believed poisoned everything from art to religion by placing humans in the spotlight." The West in the World, Dennis Sherman & Joyce Salisbury pg 343 —Preceding unsigned comment added by 141.218.208.141 (talk) 03:25, 12 September 2007 (UTC)

And Erasmus felt the same way about Savaonarola in particular and Dominicans in general. TimPain (talk) 16:59, 4 May 2008 (UTC)

Excommunicated Saints
If Savonarola is canonized, will he be the first Catholic to be excommunicated and later canonized? Dynzmoar (talk) 13:43, 28 December 2008 (UTC)

Saint Joan of Arc was excommunicated and later canonized, so no. Lvcivs Dei.
 * St. Joan never was validly excommunicated in the first place. He would definitely not be the first once-excommunicated saint, for St. Mary MacKillop was excommunicated, and validly, albeit unjustly. However, she did not die in the state. Interesting question. --93.133.247.208 (talk) 16:56, 26 March 2013 (UTC)

Than the same applies to Savonarola, who confessed under torture. And The Cardinal who excommunicated him was a criminal, and a product of Simony and Nepotism. Lvcivs Dei. — Preceding unsigned comment added by 86.89.90.203 (talk) 17:16, 26 April 2013 (UTC)

Bonfires
Many fine Florentine Renaissance artworks were lost in Savonarola’s notorious bonfires — including paintings by Sandro Botticelli and Michelangelo, which are said to have been thrown on the pyres by the artists themselves, though there are some who question this claim.

This is uncited. I am one of those who must question this claim. There is no question that Botticelli may have burnt pictures that he considered "unholy". His style of painting changed at this time, becoming decidely morbid and droopy.

On the other hand, I cannot let the statement that paintings by Michelangelo were burnt go without question. Michelangelo was not primarily a painter, and didn't consider himself a painter. Apart from the Sistine Chapel ceiling and Last Judgement, there is only one authenticated and two attributed (unfinished) paintings. A fourth was believed to have been executed in the 1500s, but is known only from copies. Since Michelangelo was primarily a sculptor, and worked in stone it is highly unlikely that he was amomng those who threw paintings on the bonfire. Where did this uncited statement come from? Amandajm (talk) 15:26, 23 February 2009 (UTC)

 * Good point. And while we are at it, must the sentence use the word "notorious?" This seems unecessarily WP:POV. Were they "frequent"? Were they "destructive of the arts?" (you are attempting to discover that). Did they fly in the face of public opinion? I rather doubt that. I think they were rather popular at the time. Notorious in the 20th century, well after the fact? I don't see that our distant opinion is relevant. I suggest letting the reader decide about "notoriety."Student7 (talk) 01:42, 24 February 2009 (UTC)

Trial of Fire
He did not decline the challenge of the trial of fire. He and his franciscan opponent spent the whole day discussing over quibbles (possibly because the franciscan side was afraid of the trial) until the evening (night?) when a storm broke out on Florence and the thing didn't take place. As far as I know nor Savonarola nor fra' Domenico (the one who actually volunteered to go through the fire to show that God was on Savonarola's side) showed signs of incertitude. Check your sources! —Preceding unsigned comment added by 82.56.151.230 (talk) 20:07, 3 March 2009 (UTC)

Connection to Assassins Creed II
He is one of the assasination targets.

http://en.wikipedia.org/wiki/Assassins_creed_II#Bonfire_of_the_Vanities

Vmaldia (talk) 08:45, 15 October 2010 (UTC)

What was he excommunicated for exactly?
The article says he was excommunicated for heresy, but WHAT heresy? It never actually says what he taught that was heretical. 128.194.250.90 (talk) 22:23, 6 March 2011 (UTC) The heresy consisted in claiming his teachings, and especially his so-called prophecies, were given him by the "voices of angels." This, in and of itself and without referrence to what he actually said, was —and still would be— considered heretical by the Roman Catholic Church because it goes against the dogma that only the Church, as Christ's only representative on earth, can claim to speak with His voice (or that of His angels). — Preceding unsigned comment added by 70.45.127.124 (talk) 15:55, 22 May 2012 (UTC)

Also similar to Saint Joan of arc. Lvcivs Dei.

A prophet?
I replaced the phrase "...popular opinion turned against the prophet" in the introduction with "...popular opinion turned against him".

The word prophet has particular significance within the Judaeo-Christian tradition, normally signified by the prophet in question having a named book in the Bible. As a side-note, it is generally only capitalised (capped up) when referring to Mohammed.

There are others, such as Nostradamus, Old Moore and Mother Shipton, who are accorded the description, but to refer casually to Savonarola as "the prophet" is attributing far too much to his reputation (especially given that he recanted).

I'd be interested in others' opinions.

Wavy (talk) 09:33, 29 August 2012 (UTC)

External links modified
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"His family had amassed in his grandfather's footsteps"
This sentence in the Early years section makes no sense. Was it, perhaps, miscopied from an earlier source? It would be great if someone could trace and correct this. Simon Grant (talk) 10:59, 26 February 2018 (UTC)

I've now found the erroneous edit, from 22 May 2015, and am restoring the mistakenly (and apparently randomly) deleted text that no one noticed had been deleted. Simon Grant (talk) 11:41, 26 February 2018 (UTC)

Last Words
I read long ago that, on the verge of execution, when a church authority told Savonarola, "I separate thee from the church militant and from the church triumphant," Savonarola replied, "That is beyond thy power." Can this be verified? If so, I think it is sufficiently illustrative to be added to the article. J S Ayer (talk) 14:59, 21 September 2020 (UTC)

Proto-protestant
The article quotes "Savonarola, like the later reformers, desired a return to the "early apostolic simplicity" with a citation to a book. That book itself cites a book "Scourge and Fire" p4 as its source: however, when I check that book it does not evidence the claim. So the chain seems dodgy. A better citation is needed.

Furthermore, it is not at all clear that what the Reformers considered apostolic simplicity was at all the same thing as Savonarola may have. I think more care needs to be taken: surely to be regarded as proto-protestant must involve more than just having a dispute about Roman excesses... Rick Jelliffe (talk) 04:26, 17 September 2023 (UTC)

End of rule
How can someone be a de facto ruler, being in jail in the land he is supposed to be "ruling" and being executed on the date of the "end of rule"? --95.24.70.129 (talk) 09:43, 29 October 2023 (UTC)

title: Talk:Girolamo Savonarola


text: Talk:Antipope Nicholas V

title: Talk:Antipope Nicholas V


text:
Talk:Manitoba

Dispute about Infobox content
An issue has come up: should the infobox to this article contain the field "government_type", filled in with "Parliamentary constitutional monarchy". Since this issue affects all ten provinces and the three territories, a Request for Comment has been started on the Canadian Wikipedians Notice Board. If you are interested in this issue, please come to the Notice Board and contribute to the discussion. Mr Serjeant Buzfuz (talk) 01:01, 3 July 2022 (UTC)

Annotations on map
I looked at the use of, and I am completely stumped to figure out the template causes the feature to appear, so if someone can tell me how the magic is being done ("Any sufficiently advanced technology is indistinguishable from magic." - Arthur C. Clarke) I would appreciate it. I mean, I've written some really hairy templtes that did amazing things, but this one has amazed me.

My question is this: how the hell are annotations appearing on the map?

I mean, it's not using so I can't for the life of me figure out how it was done. I'll keep looking, but I can't for the life of me figure out how. "Understanding of things by me is only made possible by viewers (of my comments) like you." Thank you. Paul Robinson Rfc1394 (talk) 10:21, 1 May 2024 (UTC)

 * Hi Rfc1394, Infobox province or territory of Canada has built into it Canada provinces map which places the annotations. Nikkimaria (talk) 21:52, 1 May 2024 (UTC)

title: Talk:Manitoba


text:
Talk:History of Tunisia

History of Carthage merge
For anyone interested, there is a discussion regarding merging History of Punic-era Tunisia: chronology and History of Punic-era Tunisia: culture into History of Carthage being held at Talk:History of Carthage. There is a new suggestion that material from those articles could be merged into History of Tunisia.  SilkTork  ✔Tea time  09:48, 7 March 2016 (UTC)

Restore, now reduce...
I have restored the article to the condition it was in before being split into several articles. The size is too large to read or navigate easily, so needs to be reduced. I will work on this over the next few days, and any help would be appreciated.  SilkTork  ✔Tea time  11:13, 7 March 2016 (UTC)

Hundreds or thousands of routine punctuation corrections are needed in this article.
Right: 1942–1980 Wrong: 1942-1980 We settled this in 2005. I thought we'd nearly fixed the problem by about a year later. But it seems it will be here in force forever. Michael Hardy (talk) 07:58, 5 October 2016 (UTC)
 * Much other editing needs to be done; we could use some help with this. Carlstak (talk) 21:30, 5 October 2016 (UTC)

"at" to refer to page numbers?
Now that my attention has been drawn by the recent dash conversions to page numbers in the references, I've noticed that instead of the usual "p" or "pp" preceding page numbers, there is instead the word "at". I've seen this peculiarity in only a handful of other WP articles, and never in any book or any scholarly (or otherwise) article. Is this acceptable WP format? I wonder if there's some sort of tool that would convert all these peculiar "at"s to proper "p"s and "pp"s? It would be great if there were such a tool (but I doubt it) as there are just too many of them to change manually. Akhooha (talk) 22:28, 5 October 2016 (UTC)

 * I noticed the same thing. The magic tool is hard work and using simple scripts. How come the complainers never help? Carlstak (talk) 23:34, 5 October 2016 (UTC)

 * Wow! Thank you! Hard work is not something I shirk, but "simple scripts" are not simple for me. How do you go about developing these "simple scripts"? Are you using a particular common programming language or something specific to WP? Thanks again. The refs don't look so odd now. Akhooha (talk) 23:56, 5 October 2016 (UTC)
 * Hi Akhooha, yes there are a number of helper scripts see User scripts (Editing section in this case). A lot of people use Advisor - trouble is they can also make it easy to introduce errors as they are not very context aware, but they do help a lot as long as your careful. Also Carlstak regarding "How come the complainers never help?" - probably because they don't know how to hence why Akhooha asked if there was a tool and not complaining. Cheers KylieTastic (talk) 19:29, 6 October 2016 (UTC)
 * I was getting together a list of tools that could use and got caught up in editing. It really gets me that after I've fixed hundreds of long-standing errors of all kinds in the article,  ignores all the work I've done, and can only focus on what's wrong. Please lay off with the scare quotes "editor 'correcting' text" summaries, KylieTastic. What a diplomat you are! No comment about all the valid corrections I made, eh?  Carlstak (talk) 19:44, 6 October 2016 (UTC)
 * Hi Carlstak, firstly let me apologies for the offence I caused - it was honestly not meant. Guess I've let myself become jaded at just a few of the other editors that just enable a helper script and regularly break wiki-links, images etc. However it's no excuse, and your right that every person should be treated as a individual and always WP:AGF applied (as most edits are in good faith which is why this project works). I also wasn't ignoring the good work you had done, and have been doing for years, I just didn't mention it as I would not expect people to mention mine when they point out my errors... sorry again just different ways of communicating. That edit summary is just one of several template responses as I fix thousands of such errors a month and need to keep it simple to keep it quick, again no offence meant. Lastly, I'm sure Akhooha would appreciate a more focused list of tools as that would be more helpful than just the User scripts link I could provide as I've not used many. Cheers KylieTastic (talk) 20:22, 6 October 2016 (UTC)
 * Thanks for your reply,, it does make me feel better. I'm a high-strung person and get all "shook up" about such things. I should have previewed the machine edits to look for the sort of errors you caught, and I thank you for that. Also, I didn't mean to sound snarky myself to , whose question is perfectly valid. I wanted to tell him that I'm not a coder and don't write any scripts, but have used some of those user scripts. As you say, they can be useful (I couldn't imagine changing every single one of hundreds of hyphens to en dashes manually), but their edits should be previewed to fix just such errors as you caught, which I neglected to do in those last edits, but spent a good bit of time last night looking for them in my previous edits.
 * For users who have a Google account, a lot of otherwise soul-deadening mass edits can be automated this way: copy the wikitext of the article's editing page and paste it into a new document in Google Docs, hit control+f to summon the search box to search for hyphens ("-"s) or whatever, then click on the three dots icon for the enhanced search function. You can do a lot with "find" and "replace with", especially if you take account of spaces. Be sure to preview the edited text when you paste it back into the WP editing page, to look for the sort of errors KylieTastic is talking about. Carlstak (talk) 21:27, 6 October 2016 (UTC)

2000s in Tunisia
This section probably need updating as it cites figures which are a decade or more old. However I'm not even sure if ts section is really necessary Oman article abt the history of Tunisia - perhaps it belongs in the main 'Tunisia' article? Mccapra (talk) 11:08, 21 December 2016 (UTC)
 * What "Oman article" are you talking about?Akhooha (talk) 20:14, 21 December 2016 (UTC)
 * Apologies I'm working on an iPad and my autocorrect has totally mangled my sentence. I should have reread it before posting. Here's what I meant to say: 'This section probably needs updating as it cites figures which are a decade or more old. However I'm not even sure if this section is really necessary in an article about the history of Tunisia - perhaps it belongs in the main 'Tunisia' article?' Thanks. Mccapra (talk) 20:37, 21 December 2016 (UTC)

Distribution of Altaic Languages
The section in the article on the Muradid beys includes a map showing the distribution of Altaic languages. This has some tangential relevance to the spread of Turkish rule in Tunisia, but only very tangential. As the map shows, Tunisia does not fall within the distribution area of Altaic languages. I suggest this map should be removed. Mccapra (talk) 19:55, 21 December 2016 (UTC)

External links modified
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External links modified
Hello fellow Wikipedians,

I have just modified one external link on History of Tunisia. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
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Commons files used on this page or its Wikidata item have been nominated for speedy deletion
The following Wikimedia Commons files used on this page or its Wikidata item have been nominated for speedy deletion: You can see the reasons for deletion at the file description pages linked above. —Community Tech bot (talk) 09:06, 22 May 2022 (UTC)
 * Dido, Queen of Carthage who killed herself, Louvre.jpg
 * Libyc divinities.jpg

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The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for speedy deletion: You can see the reason for deletion at the file description page linked above. —Community Tech bot (talk) 09:22, 22 May 2022 (UTC)
 * Silver coin. (whole) (whole) Bearded and laurel male head, left, with heavy club on right shoulder.jpg

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 * Punic sarcophagus.jpg

Neutrality issues
Hello, I haven't really engaged much with Wikipedia editing in the past, so I'm sorry in advance if I commit some kind of faux pas. However, in reading this article, some of it does not appear to me to fully abide by Wikipedia's policy of presenting information from a neutral POV. For example, this is from the section on the Constitution of Carthage: "[Hannibal's] political opponents cravenly went to Rome and charged Hannibal with conspiracy" (emphasis mine).

This is maybe a slightly separate issue, but the paragraph after that starts with the following, which sounds more like an essay than something I would expect to find on Wikipedia: "The above description of the constitution basically follows Warmington. Largely it is taken from descriptions by Greek foreigners who likely would see in Carthage reflections of their own institutions. How strong was the Hellenizing influence within Carthage?" and it goes on in this vein. I'm putting it here because I think this style of writing could be said to be persuasive writing, which would also not count as neutral.

I don't really know anything about this subject (hence why I'm reading the Wikipedia article about it), but thought this was worth highlighting for anyone who is more qualified to work on it. Toprat (talk) 20:47, 9 October 2023 (UTC)

title: Talk:History of Tunisia


text: Talk:NORAD

title: Talk:NORAD


text:
LISA (organization)

LISA is the USENIX special interest group for system administrators. LISA was known officially as the System Administrators Guild until November 2003; from 2003 to 2010, it was known as SAGE.

In March 2016 it was announced that LISA was being retired.

Major activities

 * Co-sponsors the annual system administration conference, also known as LISA.
 * Hosts several technical and professional mailing lists.
 * Provides a job listing service.
 * Compiles an annual salary survey of system administrators' salaries keyed to many variables.
 * Publishes a series of short topics booklets in the field of system administration.
 * Establishes and promotes a code of ethics for system administrators.
 * Supports local user groups.
 * Offers an IRC channel.
 * Presents an annual award for outstanding contributions to the field of system administration.

Proposed spinoff
In June 2004, SAGE was dissolved as a Special Technical Group to prepare for a spin-off from its parent organization, USENIX. On October 27, 2005, the USENIX Board, by a 4–4 vote, failed to approve a motion to progress the separation of SAGE from USENIX, declaring instead that SAGE is better as a suborganization. This contributed to the formation of LOPSA by individuals involved in the aborted spinoff.

title: LISA (organization)


text:
URJ

URJ or urj may refer to:

 * Union for Reform Judaism, the congregational arm of Reform Judaism in North America
 * URJ, the IATA code for Uray Airport, Russia
 * urj, the ISO 639-3 code for Uralic languages

title: URJ


text:
Wikipedia:Articles for deletion/Ambition (card game)

This page is an archive of the discussion surrounding the proposed deletion of the page entitled Ambition (card game).

This page is kept as an historic record.

The result of the debate was to keep the article.

I'm disgusted and shocked that I have to do this.  An impressive effort of vandalism, regarding this page, but spanning large swaths of Wikipedia, has enervated me to the point that I have left Wikipedia in disgust. (See: Talk:Ambition (card game) for details). The game is totally worthy of mention on Wikipedia, and if someone writes an article, anew, for it in 6 months, a year, I won't object. However, the article has been too many peoples' favorite pissing target for months, and as the inventor of the game that is the subject of the game, I can't let such an embarrassment stand.  My last contribution to Wikipedia is to ask that the article die. A game with so much potential shouldn't be humiliated by others' egotistical belligerence. Exiting with contempt, Mike Church 08:18, 12 May 2004 (UTC)

 * I'm torn on two levels. First of all, my sense of bitterness says that if you're storming off you shouldn't get any particular say in deleting a page. Second of all, the card game is real, does list on some card game sites, etc. In short, the reasons given for deleting this page are ones of personal ego - not ones having to do with any content-based issues. That is not a good reason. So keep. Snowspinner 08:25, 12 May 2004 (UTC)
 * Not voting, though if it's as notable as you say it is, it deserves to stay; however what other editors have thought was excessive promotion of the article should have no influence on whether the article in itself should remain or not. Dysprosia 08:26, 12 May 2004 (UTC)
 * Delete. This was only ever marginally encyclopedic; and can be revived if and when there is a stable set of rules/some sign it is the new Canasta. Mike has never understood that the only threat to the page, after it survived VfD once, was his own pushiness in trying to get it noticed here. Charles Matthews 08:52, 12 May 2004 (UTC)
 * Keep for the moment. Mike, I hope you'll be back, you've made some excellent contributions. But please, have a think about the spirit of the autobiography page, which you've again infringed IMO by this listing. The point is, there are some things about which you can't possibly achieve NPOV, because they matter so much to you. This game is a case in point. I think this article should be relisted in a few months' time, when we've all calmed down a bit. It won't do a lot of harm in the meantime. Mike, if you're lurking at that stage, don't contribute to the debate. Let it go. Andrewa 09:45, 12 May 2004 (UTC)
 * Keep. The article is not your property, and is encyclopedic enough to stand. JFW | T@lk  11:19, 12 May 2004 (UTC)
 * No vote. We should keep it (if a high school has banned it, even if for no good reason, that makes it notable for me ;-); but equally there isn't a huge amount about it that couldn't be added once more in a few months if necessary. The Land 13:09, 12 May 2004 (UTC)
 * Keep. The policy is that articles are kept or deleted on their merits, not on the whim of their authors or subjects.  Examples include Brianism, which continues to be kept against the wishes of Brianism's adherents, and Richard_Genovese, which was repeatedly blanked by its subject.  UninvitedCompany 15:59, 12 May 2004 (UTC)
 * Keep; if it was worthy of inclusion with Mike here, it's worthy of inclusion with Mike gone. Everyking 16:19, 12 May 2004 (UTC)
 * Sigh. He can't even leave without one last publicity stunt.  I don't care if we keep this thrice-cursed article or not.  I've already questioned whether it's ever been worthy of inclusion (see a lengthy post on Ambition.)  It's borderline for inclusion at best, and certainly no one is going to miss the article if it disappears.  On the other hand, the current versin is harmless and NPOV, and without Mike around it'll stay that way.  Wiki isn't paper and all that. Isomorphic 16:30, 12 May 2004 (UTC)
 * I agree with Iso on Mike's latest (and last?) hissyfit. My conclusion is to reluctantly keep the article, but keep only the links to it which are part of raw lists or came from discussions, and delete all references to Mike in all other articles. Andrewlevine 06:45, 17 May 2004 (UTC)
 * First of all, no one owns anything on Wikipedia. Whatever's up there is up for grabs, so to speak. Mike should understand this. My vote: Keep. My unsolicited advice: Mike, you're too close to this so let it go already, and let the wiki community do its thing to make sure this article is fair, non self-serving, and accurate. As far as I can tell, the POV edits have been fine. Secondly, passive-aggressive behavior is unbecoming of a scholar -- Mike you've got to learn to be above it. In the meantime, leave, stay, whatever. Wikipedia will go on. Alcarillo 16:58, 12 May 2004 (UTC)
 * Keep. While I understand the sort of anger personal bitterness can cause (not on Wikipedia, thank god) and the desire to remove all traces you ever had from that community, this article is at least borderline encyclopaedic and is, in my mind, just good enough to keep. Lord Bob 18:46, May 12, 2004 (UTC)
 * Delete. Wikipedia is not a place to be used for promoting one's dubious inventions. There is no evidence that anyone other than Mr. Church and his few friends know anything of the game. Imagine a specific game of cowboys & indians, with arcane rules invented by a seven year old for his gang: would that have merit enough for an article? No. Mr. Church's game is no different: him, his gang, an adolescent game rather than a child's game ... it just falls below the threshhold, no matter how much Mr. Church pimps it. --Tagishsimon
 * For the record, you're overcompensating a bit for his self-promotion. The game has been published in Nikoli magazine in Japan, as the article states (I confirmed this independently.)  A lot of Japanese have now heard of it, and at least a few (those who decided to publish it) must have liked it.  Also, I don't think Mike was lying when he said he gets emails about the game. I'm not really arguing to keep, but I want people to know what they're voting on.  This isn't an important game, but it's not total vanity, either.  Isomorphic 08:01, 13 May 2004 (UTC)
 * Comment: Well put. Let's have a cooling-off period. Andrewa 10:03, 13 May 2004 (UTC)
 * Delete. Maximus Rex 18:51, 12 May 2004 (UTC)
 * Delete. Googling makes me think it's not very notable--most hits are either to www.pagat.com or to Wikipedia or derivatives thereof. Dpbsmith 20:13, 12 May 2004 (UTC)
 * Delete. Isomorphic and Tagishsimon have covered it. Wile E. Heresiarch 04:43, 13 May 2004 (UTC)
 * Keep the article, delete the mass spam linkage. --Starx 05:12, 13 May 2004 (UTC)
 * Keep. But the article needs the ego removed from it. For the record, I tried the game out. My friends didn't like it. Kingturtle 05:52, 13 May 2004 (UTC)
 * What were there comments/criticisms? Can you email them (in approximate summary) to me? I'd be interested in knowing. Thanks. Mike Church 17:00, 13 May 2004 (UTC)
 * Keep, as I feel all good info should be kept Burgundavia 06:41, May 13, 2004 (UTC)
 * Keep. The article is “acceptable” when it's trim, linked appropriate to the larger context, and Mike leaves it alone in that state.  This was all anyone was really asking for (repeatedly / endlessly / hopelessly).  Perhaps I can again contribute in peace, without fear of my own watchlist. Sadly, my colleagues use my experience in this debacle as an object lesson for the entire project. :( PilotPrecise 08:32, 13 May 2004 (UTC)
 * Delete, not famous. At least delete ubiquitous referrals to it.

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


text:
Positive-definite function

In mathematics, a positive-definite function is, depending on the context, either of two types of function.

Definition 1
Let $$\mathbb{R}$$ be the set of real numbers and $$\mathbb{C}$$ be the set of complex numbers.

A function $$ f: \mathbb{R} \to \mathbb{C} $$ is called positive semi-definite if for any real numbers x1, …, xn the n × n matrix

 * $$ A = \left(a_{ij}\right)_{i,j=1}^n~, \quad a_{ij} = f(x_i - x_j) $$

is a positive semi-definite matrix.

By definition, a positive semi-definite matrix, such as $$A$$, is Hermitian; therefore f(−x) is the complex conjugate of f(x)).

In particular, it is necessary (but not sufficient) that

 * $$ f(0) \geq 0~, \quad |f(x)| \leq f(0) $$

(these inequalities follow from the condition for n = 1, 2.)

A function is negative semi-definite if the inequality is reversed. A function is definite if the weak inequality is replaced with a strong (<, > 0).

Examples
If $$(X, \langle \cdot, \cdot \rangle)$$ is a real inner product space, then $$g_y \colon X \to \mathbb{C}$$, $$x \mapsto \exp(i \langle y, x \rangle)$$ is positive definite for every $$y \in X$$: for all $$u \in \mathbb{C}^n$$ and all $$x_1, \ldots, x_n$$ we have

u^* A^{(g_y)} u = \sum_{j, k = 1}^{n} \overline{u_k} u_j e^{i \langle y, x_k - x_j \rangle} = \sum_{k = 1}^{n} \overline{u_k} e^{i \langle y, x_k \rangle} \sum_{j = 1}^{n} u_j e^{- i \langle y, x_j \rangle} = \left| \sum_{j = 1}^{n} \overline{u_j} e^{i \langle y, x_j \rangle} \right|^2 \ge 0. $$ As nonnegative linear combinations of positive definite functions are again positive definite, the cosine function is positive definite as a nonnegative linear combination of the above functions:

\cos(x) = \frac{1}{2} ( e^{i x} + e^{- i x}) = \frac{1}{2}(g_{1} + g_{-1}). $$

One can create a positive definite function $$f \colon X \to \mathbb{C}$$ easily from positive definite function $$f \colon \R \to \mathbb C$$ for any vector space $$X$$: choose a linear function $$\phi \colon X \to \R$$ and define $$f^* := f \circ \phi$$. Then

u^* A^{(f^*)} u = \sum_{j, k = 1}^{n} \overline{u_k} u_j f^*(x_k - x_j) = \sum_{j, k = 1}^{n} \overline{u_k} u_j f(\phi(x_k) - \phi(x_j)) = u^* \tilde{A}^{(f)} u \ge 0, $$ where $$\tilde{A}^{(f)} = \big( f(\phi(x_i) - \phi(x_j)) = f(\tilde{x}_i - \tilde{x}_j) \big)_{i, j}$$ where $$\tilde{x}_k := \phi(x_k)$$ are distinct as $$\phi$$ is linear.

Bochner's theorem
Positive-definiteness arises naturally in the theory of the Fourier transform; it can be seen directly that to be positive-definite it is sufficient for f to be the Fourier transform of a function g on the real line with g(y) ≥ 0.

The converse result is Bochner's theorem, stating that any continuous positive-definite function on the real line is the Fourier transform of a (positive) measure.

Applications
In statistics, and especially Bayesian statistics, the theorem is usually applied to real functions. Typically, n scalar measurements of some scalar value at points in $$R^d$$ are taken and points that are mutually close are required to have measurements that are highly correlated. In practice, one must be careful to ensure that the resulting covariance matrix (an n × n matrix) is always positive-definite. One strategy is to define a correlation matrix A which is then multiplied by a scalar to give a covariance matrix: this must be positive-definite. Bochner's theorem states that if the correlation between two points is dependent only upon the distance between them (via function f), then function f must be positive-definite to ensure the covariance matrix A is positive-definite. See Kriging.

In this context, Fourier terminology is not normally used and instead it is stated that f(x) is the characteristic function of a symmetric probability density function (PDF).

Generalization
One can define positive-definite functions on any locally compact abelian topological group; Bochner's theorem extends to this context. Positive-definite functions on groups occur naturally in the representation theory of groups on Hilbert spaces (i.e. the theory of unitary representations).

Definition 2
Alternatively, a function $$f : \reals^n \to \reals$$ is called positive-definite on a neighborhood D of the origin if $$f(0) = 0$$ and $$f(x) > 0$$ for every non-zero $$x \in D$$.

Note that this definition conflicts with definition 1, given above.

In physics, the requirement that $$f(0) = 0$$ is sometimes dropped (see, e.g., Corney and Olsen ).

title: Positive-definite function


text:
Rick Adams (television presenter)

Rick Adams formally known as Rick Prosser (credited as DJ Rick) (born 16 October 1971) is an English television presenter and online radio DJ. In 2024 he received an Emmy for his series 'Virtually Rick' on Spectrum News 1.

Early career
After attending Bournemouth University, Adams has hosted television and radio shows for a variety of leading networks including Nickelodeon, Children's BBC, Bravo and ITV in the UK on which he presented Crazy Cottage, a kids' game show. He was a co-presenter of Channel 4's The Big Breakfast in 1996. He has co-hosted Nickelodeon US's Slime Time Live and Nickelodeon UK telecasts of the US Kid's Choice Awards, which he co-hosted one year with Whitney Houston. In 2002 he co-hosted Mission: Paintball on Bravo TV alongside Emily Booth.

Radio KOL
Rick Adams hosted Radio KOL, the first ever live radio show for children aged 6–15 approximately, broadcast on AOL. He entertained listeners with guest celebrities visiting the show and a variety of games including MooBaa, where Rick will give a guest 30 seconds to guess whether an animal he names is a cow (by saying Moo) or a sheep (by saying Baa).

On 23 November 2007, Rick announced that AOL was planning to cancel Radio KOL and on 28 November 2007, Radio KOL presented its final show.

A petition set up by loyal fans was signed by over 500 fans, listeners, KOL Staff and celebrities, however on 13 February 2008, AOL discontinued all of its live video streams.

CBS Saturday morning
During the 2006-07 television season, Rick Adams hosted CBS' KOL Secret Slumber Party TV series, Dance Revolution inspired by the hit video game franchise, Dance Dance Revolution. The show ran for one season.

Adams was also the voice of Tako Maki on Sushi Pack, which aired on Saturdays on CBS before being axed.

The Weather Channel
Adams joined The Weather Channel in March 2014 as a freelance reporter primarily for America's Morning Headquarters.

title: Rick Adams (television presenter)


text:
Reggio

Reggio may refer to:

Places

 * Reggio Calabria, in southern Italy
 * Province of Reggio Calabria
 * Reggio Emilia, in northern Italy
 * Province of Reggio Emilia
 * Reggio, Louisiana, in United States of America

People

 * Arturo Reggio (1863–1917), Italian chess player
 * Godfrey Reggio (born 1940), American film director
 * Isaac Samuel Reggio (1784–1855), Austro-Italian scholar and rabbi

title: Reggio


text:
CBC Montreal

CBC Montreal may refer to:

 * CBME-FM, CBC Radio One on 88.5 FM
 * CBM-FM, CBC Music on 93.5 FM
 * CBMT-DT, CBC Television on channel 6

title: CBC Montreal