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William Boyd Dawkins

Sir William Boyd Dawkins  (26 December 1837 – 15 January 1929) was a British geologist and archaeologist. He was a member of the Geological Survey of Great Britain, Curator of the Manchester Museum and Professor of Geology at Owens College, Manchester. He is noted for his research on fossils and the antiquity of man. He was involved in many projects including a tunnel under the Humber, a Channel Tunnel attempt and the proving of coal under Kent.

Background
Dawkins was born in Wales at Buttington Vicarage in Montgomeryshire on 26 December 1837. He attracted attention at age five by collecting fossils from the local colliery spoil heaps. Soon after, his family moved into England to Fleetwood in Lancashire, where he attended Rossall School. He again attracted attention by adding fossils from the local boulder clay to his earlier collection. After leaving school, he attended Jesus College, Oxford. He graduated with a second in Classics and a first in Natural Sciences.

On leaving Oxford University in 1862, he joined the Geological Survey of Great Britain where he spent seven years working on the areas of Kent and the Thames Valley. In 1869, he was elected a member of the Geological Society and appointed Curator of the Manchester Museum, a position he held until 1890. In 1870, he took a further appointment as a lecturer at Owens College, Manchester. eventually becoming the first Professor of Geology in 1874.

Dawkins became involved with the Manchester Geological and Mining Society and was its President on three occasions: 1874–75, 1876–77 and 1886–87. He was also President of the Lancashire and Cheshire Antiquarian Society from 1885 to 1887 and again from 1900 to 1902. He was elected a Fellow of the Royal Society in 1867 and acted as President of the Anthropological Section of the British Association in 1882 and the Geological Section in 1888. He was elected as a member to the American Philosophical Society in 1880. He was President of the Cambrian Archaeological Association in 1911–12 and, covering the First World War years, from 1913 to 1919. Dawkins was knighted for "services to geology" in the 1919 Birthday Honours. He died in 1929, aged 91.

Archaeology
Dawkins achieved many distinctions in the field of archaeology. In 1859 he moved to Somerset to study classics with the vicar of Wookey. On hearing of the discovery of bones by local workmen he led excavations in the area of the hyena den at Wookey Hole Caves. He also excavated Aveline's Hole, expanding its entrance and naming it after his mentor William Talbot Aveline. His work led to the discovery of the first evidence for use by Palaeolithic man in the Caves of the Mendip Hills.

He spent a great deal of time researching in Derbyshire, especially at Creswell Crags and Windy Knoll near Castleton. At Windy Knoll (NGR SK126830), he proved the existence of exotic animals that lived in England prior to the ice ages. With Rooke Pennington and J. Tym, he discovered bones from bison, cave hyena, cave bear and a large cat, possibly a relative of the sabre tooth tiger. The bison bones were more recently dated at 37 300bp (OxA – 4579). Many of the finds are located in the museums of Buxton, Derbyshire and Manchester.

Kent
In 1882, following from his work with the Geological Survey, Dawkins was appointed as the official surveyor by the Channel Tunnel Committee. He made a geological survey of the English and French coasts along the Dover and Calais areas, however the project was abandoned due to lack of money. He also participated in a scheme for a tunnel under the Humber.

In 1886, the South Eastern Railway Company approached Dawkins asking him if his Channel Tunnel work had shown any coal under Kent. The finding of coal under Kent would have given the company great financial benefits. Together with Henry Willett and the French geologist Pigou, Dawkins presented a paper in 1887 proving the existence of coal under the Cretaceous deposits of Kent.

Philanthropy

Dawkins was a fighter for workers' rights especially in the coal mining industry. He lobbied hard to get a better education system for miners similar to the ones established in Germany. He donated undisclosed amounts of money to this cause.

Among his other donations was one to the Manchester Museum. The museum wanted to build an extension and started an appeal. The appeal raised £1015 2s 9d, of which Dawkins donated £500. Later in life he fought for compensation for people whose homes had been affected by subsidence from the salt mines and workings near Northwich, Cheshire.

On his death in 1929, his widow Lady Boyd Dawkins presented his library of some 400 works to the town of Buxton, Derbyshire. These books, together with other personal items such as a bronze bust, photographs and his Lyell and Prestwich medals, are housed at Buxton Museum and Art Gallery in the Boyd Dawkins Reference Room.

Publications
Dawkins published many books and papers, but the best-known are:
 * 1866–1939, 1962: British Pleistocene Mammalia. 6 vols. London: Printed for the Palaeontographical Society (co-author with W. Ayshford Sanford, S. H. Reynolds)
 * 1874: Cave Hunting. London: Macmillan
 * 1875: "The Mammalia found at Windy Knoll", in: Quarterly Journal of the Geological Society; 31, pp. 246–55
 * 1877:, in: Quarterly Journal of the Royal Society of London; 33, pp. 724–29 (with R. Pennington)
 * 1877:, in: Quarterly Journal of the Geological Society; 33, pp. 589–612
 * 1879: "Further discoveries in the Creswell Crags", in: Quarterly Journal of the Geological Society; 35, pp. 724–35 (with J. M. Mello)
 * 1880: . London: Macmillan

title: William Boyd Dawkins


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Thomas Englefield

Sir Thomas Englefield (also known as Inglefield ) (c. 1455 – 3 April 1514) was Speaker of the House of Commons.

He was born, probably in Englefield in Berkshire, around 1455, the son of John Englefield whose family had been Lords of the Manor there for many generations. His father died while he was quite young and his grandfather, Robert Englefield, had him educated in law at the Middle Temple.

He was created a Knight of the Bath on the marriage of Prince Arthur in 1501. He held land on the Welsh border, notably in Worcestershire where he became a magistrate (JP) in 1493. He was returned to Parliament as knight of the shire (MP) for Berkshire in 1497 and 1510 and on both occasions elected Speaker of the House.

He had married Margery, daughter of Sir Richard Danvers with whom he had two sons, Richard, who died young and Thomas, his heir and the father of the Catholic politician, Sir Francis Englefield.

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

title: Thomas Englefield


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William Robertson Smith

William Robertson Smith (8 November 1846 – 31 March 1894) was a Scottish orientalist, Old Testament scholar, professor of divinity, and minister of the Free Church of Scotland. He was an editor of the Encyclopædia Britannica and contributor to the Encyclopaedia Biblica. He is also known for his book Religion of the Semites, which is considered a foundational text in the comparative study of religion.

Life and career
Smith was born in Keig in Aberdeenshire the eldest son of Rev Dr William Pirie Smith DD (1811–1890), minister of the recently created Free Church of Scotland for the parishes of Keig and Tough, and of his wife, Jane Robertson. His brother was Charles Michie Smith.

He demonstrated a quick intellect at an early age. He entered Aberdeen University at fifteen, before transferring to New College, Edinburgh, to train for the ministry, in 1866. After graduation he took up a chair in Hebrew at the Aberdeen Free Church College in 1870, succeeding Prof Marcus Sachs.

In 1875, he wrote a number of important articles on religious topics in the ninth edition of the Encyclopædia Britannica. He became popularly known because of his trial for heresy in the 1870s, following the publication of an article in Britannica.

In 1871 he was elected a Fellow of the Royal Society of Edinburgh his proposer was Peter Guthrie Tait.

Smith's articles approached religious topics without endorsing the Bible as literally true. The result was a furore in the Free Church of Scotland, of which he was a member as well as criticism from conservative parts of America. As a result of the heresy trial, he lost his position at the Aberdeen Free Church College in 1881 and took up a position as a reader in Arabic at the University of Cambridge, where he eventually rose to the position of University Librarian, Professor of Arabic and a fellow of Christ's College. It was during this time that he wrote The Old Testament in the Jewish Church (1881) and The Prophets of Israel (1882), which were intended to be theological treatises for the lay audience.

In 1887 Smith became the editor of the Encyclopædia Britannica after the death of his employer Thomas Spencer Baynes left the position vacant. In 1889 he wrote his most important work, Religion of the Semites, an account of ancient Jewish religious life which pioneered the use of sociology in the analysis of religious phenomena. He was Professor of Arabic there with the full title 'Sir Thomas Adams Professor of Arabic' (1889–1894).

He died of tuberculosis at Christ's College, Cambridge on 31 March 1894. He is buried with his parents at Keig churchyard.

Approach
His views on the historical method of criticism can be illustrated in the following quote: "Ancient books coming down to us from a period many centuries before the invention of printing have necessarily undergone many vicissitudes. Some of them are preserved only in imperfect copies made by an ignorant scribe of the dark ages. Others have been disfigured by editors, who mixed up foreign matter with the original text. Very often an important book fell altogether out of sight for a long time, and when it came to light again all knowledge of its origin was gone; for old books did not generally have title-pages and prefaces. And, when such a nameless roll was again brought into notice, some half-informed reader or transcriber was not unlikely to give it a new title of his own devising, which was handed down thereafter as if it had been original. Or again, the true meaning and purpose of a book often became obscure in the lapse of centuries, and led to false interpretations. Once more, antiquity has handed down to us many writings which are sheer forgeries, like some of the Apocryphal books, or the Sibylline oracles, or those famous Epistles of Phalaris which formed the subject of Bentley's great critical essay. In all such cases the historical critic must destroy the received view, in order to establish the truth. He must review doubtful titles, purge out interpolations, expose forgeries; but he does so only to manifest the truth, and exhibit the genuine remains of antiquity in their real character. A book that is really old and really valuable has nothing to fear from the critic, whose labours can only put its worth in a clearer light, and establish its authority on a surer basis."

Published works
Among his writings are the following.

The Old Testament in the Jewish Church

 * The Old Testament in the Jewish Church. A course of lectures on biblical criticism (Edinburgh: A. & C. Black 1881); second edition (London: A. & C. Black 1892).
 * The author addresses the Christian believer who opposes higher criticism of the Old Testament, considering that it will reduce the Bible to rational historical terms and omit the supernatural [cf. 3–5]. He replies that the Bible's purpose is to give its readers entry into the experience of lived faith, to put them in touch with God working in history, which a true understanding of the text will better provide [8–9]. Critical Bible study, in fact, follows in the spirit of the Protestant Reformation [18–19].
 * Prior Catholic study of the Bible is faulted for being primarily interested in drawing out consistent doctrines [7, 25]. Instead Protestants initially turned to Jewish scholars who could better teach them Hebrew. However, the chief purpose of Jewish learning was legal: the Bible being a source of Jewish law, derived to settle their current disputes and issues of practice [52].
 * As Protestant bible study continued, the nature of the text began to reveal itself as complex and many layered. For example, especially in the earlier books, two different, redundant, and sometimes inconsistent versions appeared to co-exist [133]. This would imply that an editor had woven several pre-existing narratives together to form a composite text [cf. 90–91].
 * The Psalms are shown to reflect the life of the entire Hebrew people, rather than that of a single traditional author, King David [224].
 * Prior understanding was that all ritual and civil law in the Pentateuch (Books of Moses) had originated at Mount Sinai; Bible history being the story of how the Hebrews would follow or not a comprehensive moral order [231–232]. Yet from the Bible text, the author demonstrates how ritual law was initially ignored after Moses [254–256, 259]; only much later, following the return from exile, was the ritual system established under Ezra [226–227].
 * The Pentateuch contains laws and history [321]. Its history "does not profess to be written by Moses" as "he himself is habitually spoken of in the third person" [323–324]. From internal evidence found in the Bible, Pentateuch history was "written in the land of Canaan" after the death of Moses (c. 13th century BC), probably as late as "the period of kings", perhaps written under Saul or under David (c. 1010–970) [325].
 * The laws found in the Book of Deuteronomy [xii-xxvi] are also demonstrated to date to a time long after Moses [318–320]. In fact, everything in the reforms under King Josiah (r.640-609) are found written in the Deuteronomic code. His Book of the Covenant probably is none other than "the law of Deuteronomy, which, in its very form, appears to have once been a separate volume" [258]. Internal evidence found in the bible is discussed [e.g., 353–355].
 * In the centuries immediately following Moses, the Pentateuch was not the primary rule; rather Divine spiritual guidance was provided to the ancient Hebrew nation by their prophets [334–345].
 * Smith's lectures were originally given in Edinburgh and Glasgow during early 1881. "It is of the first importance for the reader to realize that Biblical Criticism is not the invention of modern scholars, but the legitimate interpretation of historical facts." The result is that "the history of Israel... [makes]... one of the strongest evidences of Christianity." (Author's Preface, 1881).
 * Doctrinal opposition against Smith first arose after his 1875 encyclopaedia article "Bible" which covered similar ground. In 1878 Church heresy charges had been filed, "the chief of which concerned the authorship of Deuteronomy." These 1881 lectures followed his removal as professor at the Free Church College in Aberdeen.
 * Smith's 1881 edition "was a landmark in the history of biblical criticism in Britain, in particular because it laid before the general public the critical view to which Wellhausen had given classical expression in his Geschichte Israels which had appeared less than three years earlier, in 1878." Yet "Smith did not merely repeat the arguments of Wellhausen, or anyone else; he approached the subject in a quite original way."

The Prophets of Israel

 * The Prophets of Israel and their place in history, to the close of the 8th century B.C. (Edinburgh: A. & C. Black 1882), reprinted with introduction and notes by T. K. Cheney (London: A. & C. Black 1895).
 * The Hebrew prophets are presented in context with the ancient religious practice by neighboring nations. Instead of divination, elsewhere often used for political convenience or emotional release (however earnest), here the prophets of Israel witness to the God of justice, i.e., to their God's true nature [85–87, 107–108]. In announcing ethical guidance, these ancient prophets declared to the Jewish people the will of their God acting in history [70–75].
 * The opening chapters introduce the nature of Jehovah in Jewish history after Moses [33–41, {110–112, 116–118}] discussing neighboring religions [26–27, 38–40, 49–51, 66–68], regional theocracy [47–53], henotheism [53–60], national survival [32–39] and righteousness [34–36, 70–74], as well as Judges [30–31, 39, 42–45], and the prophet Elijah [76–87]. Then follows chapters on the prophets Amos [III], Hosea [IV], and Isaiah [V-VII], wherein Smith seeks to demonstrate how the Hebrew religion grew through each prophet's message. The work concludes with the secular and religious history of the period preceding the exile [VIII].
 * In his Preface [xlix-lviii, at lvi–lvii], the author acknowledges reliance on critical biblical studies, specifically that established by Ewald, developed by Graf, and furthered by Kuenen referencing his Godsdienst, by Duhm per his Theologie der Propheten, and by Wellhausen, citing his Geschichte (1878).
 * The author confidently rests the case for biblical religion on "ordinary methods of historical investigation" [17] and on the "general law of human history that truth is consistent, progressive, and imperishable, while every falsehood is self-contradictory, and ultimately falls to pieces. A religion which has endured every possible trial... declares itself by irresistible evidence to be a thing of reality and power." [16].
 * Yet, despite his heresy trial, current modern scholarship appraises W. R. Smith as too beholden to nineteenth-century Protestant doctrine, so that he fails in his Prophets of Israel book to achieve his avowed aim of historical inquiry. However flawed, "he will be remembered as a pioneer."

Kinship and Marriage in Early Arabia

 * Kinship and Marriage in Early Arabia (Cambridge University 1885); second edition, with additional notes by the Author and by Professor Ignaz Goldziher, Budapest, and edited with an introduction by Stanley A. Cook (London: A. & C. Black 1903); reprint 1963 Beacon Press, Boston, with a new Preface by E. L. Peters. This book in particular, among many others, drew the broad-brush criticism of Prof. Said as swimming in the narrow blinkered sea of 19th-century European Orientalism.
 * This work traces, from an earlier totemist matriarchy that practiced exogamy, the further development of a "system of male kinship, with corresponding laws of marriage and tribal organization, which prevailed in Arabia at the time of Mohammed." (Author's Preface).
 * Chapters:
 * 1. The Theory of the Genealogists as to the Origin of Arabic Tribal Groups. E.g., Bakr and Taghlib (proper names of ancestors), fictitious ancestors, unity of the tribal blood, female eponyms;
 * 2. The Kindred Group [hayy] and its Dependents and Allies. E.g., adoption, blood covenant, property, tribe and family;
 * 3. The Homogeneity of the Kindred Group in relation to the Law of Marriage and Descent. E.g., exogamy, types of marriage (e.g., capture, contract, purchase), inheritance, divorce, women's property;
 * 4. Paternity. E.g., original sense of fatherhood, polyandry, infanticide;
 * 5. Paternity, Polyandry with Male Kinship, and with Kinship through Women. E.g., evidence of Strabo, conjugal fidelity, chastity, milk brotherhood, two (female, and male) systems of kinship, decay of tribal feeling;
 * 6. Female Kinship and Marriage Bars. E.g. forbidden degrees, the tent (bed) in marriage, matronymic families, beena marriages, ba'al marriage, totemism and heterogeneous groups;
 * 7. Totemism. E.g., tribes named from animals, jinn, tribal marks or wasm;
 * 8. Conclusion. E.g., origin of the tribal system, migrations of the Semites.
 * Conceived at the frontier of academic study on early culture, Smith's work relied on a current anthropology proposed by the late John Ferguson McLennan, in his Primitive Marriage (Edinburgh 1865). (Author's Preface). Smith also employed recent material by A. G. Wilken, Het Matriarchaat bij de oude Arabieren (1884) and by E. B. Tylor, Arabian Matriarchate (1884), and received suggestions from Theodor Nöldeke and from Ignaz Goldziher. (Author's Preface).
 * Although still admired on several counts, the scholarly consensus now disfavors many of its conclusions. Smith here "forced the facts to fit McLennan's evolutionary schema, which was entirely defective." Professor Edward Evans-Pritchard, while praising Smith for his discussion of the tribe [hayy], finds his theories about an early matriarchy wanting. Smith conceived feminine names for tribes as "survivals" of matriarchy, but they may merely reflect grammar, i.e., "collective terms in Arabic are constantly feminine", or lineage practice, i.e., "in a polygamous society the children of one father may be distinguished into groups by use of their mothers' names". Evans-Pritchard also concludes that "Smith makes out no case for the ancient Bedouin being totemic" but only for their "interest in nature". He faults Smith for his "blind acceptance of McLennan's formulations".
 * Smith was part of a general movement by historians, anthropologists, and others, that both theorized a matriarchy present in early civilizations and discovered traces of it. In the 19th century it included eminent scholars and well-known authors such as J.J. Bachofen, James George Frazer, Frederick Engels, and in the 20th century Robert Graves, Carl Jung, Joseph Campbell, Marija Gimbutas. Smith's conclusions were based on the then prevailing notion that matrifocal and matrilineal societies were the norm in Europe and western Asia, at least prior to the invasion of the Indo-Europeans from central Asia. Subsequent findings have not been kind to that thread of Smith's work which offers a prehistoric matriarchy to schematize the Semites. It is certainly recognized that a large number of prehistoric hunter-gatherer cultures practiced matrilinear or cognatic succession, as do many hunter-gatherer cultures today. Yet it is no longer widely accepted by scholars that the earliest Semites had a matrilineal system. This is due largely to the unearthing of thousands of Safaitic inscriptions in pre-Islamic Arabia, which appear to indicate that, on the issues of inheritance, succession, and political power, the Arabs of the pre-Islamic period were little different from the Arabs today. Evidence from both Arab and Amorite sources discloses the early Semitic family as being mainly patriarchal and patrilineal, as are the Bedouin today, while the early Indo-European family may have been matrilineal, or at least allotting high social status to women. Robert G. Hoyland a scholar of the Arabs and Islam writes, "While descent through the male line would seem to have been the norm in pre-Islamic Arabia, we are occasionally given hints of matrilineal arrangements."

The Religion of the Semites (1st)

 * Lectures on the Religion of the Semites. Fundamental Institutions. First Series (London: Adam & Charles Black 1889); second edition [posthumous], edited by J. S. Black (1894), reprint 1956 by Meridian Library, New York; third edition, introduced and additional notes by S. A. Cook (1927), reprint 1969 by Ktav, New York, with prolegomenon by James Muilenberg.
 * This well-known work seeks to reconstruct from scattered documents the several common religious practices and associated social behavior of the ancient Semitic peoples, i.e., of Mesopotamia, Syria, Phoenicia, Israel, Arabia [1, 9–10]. The book thus provides the contemporary historical context for the earlier Biblical writings.
 * In two introductory lectures the author discusses primal religion and its evolution, which now seem too often to over generalize (perhaps inevitable in a pioneer work). In the first, Smith notes with caution the cuneiform records of Babylon, and the influence of ancient Egypt, then mentions pre-Islamic Arabia and the Hebrew Bible [13–14]; he discounts any possibility of "a complete comparative religion of Semitic religions" [15].
 * In the second lecture, Smith's comments range widely on various facets of primal religion in Semitic society, e.g., on the protected strangers (Heb: gērīm, sing. gēr; Arab: jīrān, sing. jār) who were "personally free but had no political rights". Smith continues, that as the tribe protects the gēr, so does the God protect the tribe as "clients" who obey and so are righteous; hence the tribal God may develop into a universal Deity whose worshippers follow ethical precepts [75–81].
 * Of the eleven lectures, Holy Places are discussed in lectures III to V. In the third lecture, nature gods of the land are discussed [84–113]; later jinn and their haunts are investigated [118–137], wherein the nature of totems are introduced [124–126]; then totem animals are linked to jinn [128–130], and the totem to the tribal god [137–139]. The fourth lecture discusses, e.g., the holiness and the taboos of the sanctuary. The fifth: holy waters, trees, caves, and stones.
 * Sacrifices are addressed in lectures VI to XI. The sixth contains Smith's controversial theory of communal sacrifice regarding the totem, wherein the tribe, at a collective meal of the totem animal, come to realize together a social bond together with their totem-linked tribal god [226–231]. This communion theory, shared in some regard with Wellhausen, now enjoys little strong support.
 * On the cutting edge of biblical scholarship, this work builds on a narrower study by his friend professor Julius Wellhausen, Reste Arabischen Heidentums (Berlin 1887), and on other works on the religious history of the region and in general. (Smith's Preface). The author also employs analogies drawn from James George Frazer, to apply where insufficient data existed for the ancient Semites. (Smith's Preface). Hence Smith's methodology was soon criticized by Theodor Nöldeke.
 * Generally, the book was well received by contemporaries. It won Wellhausen's praise. Later it would influence Émile Durkheim, Mircea Eliade, James George Frazer,  Sigmund Freud, and Bronisław Malinowski.
 * After 75 years Evans-Pritchard, although noting his wide influence, summarized criticism of Smith's totemism, "Bluntly, all Robertson Smith really does is to guess about a period of Semitic history about which we know almost nothing."

The Religion of the Semites (2nd, 3rd)

 * Lectures on the Religion of the Semites. Second and Third Series, edited with an introduction by John Day (Sheffield Academic 1995).
 * Based on the 'newly discovered' original lecture notes of William Robertson Smith; only the first series had been prepared for publication (1889, 2d ed. 1894) by the author. (Editor's Introduction at 11–13). Smith earlier had written that "three courses of lectures" were planned: the first regarding "practical religious institutions", the second on "the gods of Semitic heathenism", with the third focusing on the influence of Semitic monotheism. Yet because the first course of lectures (ending with sacrifice) did not finish, it left coverage of feasts and the priesthood "to run over into the second course".
 * Second Series [33–58]: I. Feasts; II. Priests and the Priestly Oracles; III. Diviners and Prophets.
 * Third Series [59–112]: I. Semitic Polytheism (1); II. Semitic Polytheism (2); III. The Gods and the World: Cosmogony.
 * An Appendix [113–142] contains contemporary press reports describing the lectures, including reports of extemporaneous comments made by Robertson Smith, which appear in neither of the two published texts derived from his lecture notes.

Other Writings

 * Articles in the Encyclopædia Britannica (9th edition, 1875–1889) XXIV volumes, which include: "Angel" II (1875), "Bible" III (1875), "Chronicles, Books of" V (1886), "David" VI (1887), "Decalogue" VII (1877), "Hebrew Language and Literature" XI (1880), "Hosea" XII (1881), "Jerusalem" XIII (1881), "Mecca" & "Medina" XV (1883), "Messiah" XVI (1883), "Paradise" XVIII (1885), "Priest" & "Prophet" XIX (1885), "Psalms, Book of" XX (1886), "Sacrifice" XXI (1886), "Temple" & "Tithes" XXIII (1888).
 * Lectures and Essays, edited by J. S. Black and G. W. Chrystal (London: Adam & Charles Black 1912).
 * I. Scientific Papers (1869–1873), 5 papers including: "On the flow of Electricity in Conducting Surfaces" (1870);
 * II. Early Theological essays (1868–1870), 4 essays including: "Christianity and the supernatural" (1869), and, "The question of prophecy in the critical schools of the continent" (1870);
 * III. Early Aberdeen lectures (1870–1874), 5 lectures including: "What history teaches us to seek in the Bible" (1870); and, "The fulfilment of Prophecy" (1871).
 * IV. Later Aberdeen lectures (1874–1877), 4 lectures including: "On the study of the Old Testament in 1876" (1877); and, "On the poetry of the Old Testament" (1877).
 * V. Arabian studies (1880–1881), 2 studies: "Animal tribes in the Old Testament" (1880); "A journey in the Hejâz" (1881).
 * VI. Reviews of Books, 2 reviews: Wellhausen's Geschichte Israels [1878] (1879); Renan's Histoire du Peuple d'Israël [1887] (1887).
 * "Preface" to Julius Wellhausen, Prolegomena to the History of Israel, transl. by J.S.Black & A.Menzies (Edinburgh: Black 1885) at v–x.
 * "Review" of Rudolf Kittel, Geschichte der Hebräer, II (1892) in the English Historical Review 8:314–316 (1893).

Heresy Trial documents

 * The Presbytery's prosecution.
 * Free Church of Scotland, Presbytery of Aberdeen, The Libel against Professor William Robertson Smith (1878).
 * Smith's answers, and letter (published as pamphlets).
 * "Answer to the form of libel" (Edinburgh: Douglas 1878).
 * "Additional answer to the libel" (Edinburgh: Douglas 1878).
 * "Answer to the amended libel" (Edinburgh: Douglas 1879).
 * "An open letter to principal Rainy" (Edinburgh: Douglas 1880).

Commentary on Smith

 * E. G. Brown, Obituary Notice. Prof. William Robertson Smith (London: Journal of the Royal Asiatic Society, July 1894), 12 pages.
 * Patrick Carnegie Simpson, The Life of Principal Rainy  (London: Hodder and Stoughton 1909). Vol 2, pp. 306–403.
 * John Sutherland Black & George Chrystal, The Life of William Robertson Smith (London: Adam & Charles Black 1912).
 * A. R. Hope Moncreiff "Bonnie Scotland" (1922) or Scotland from Black's Popular Series of Colour Books.
 * John Buchan, The Kirk in Scotland (Edinburgh: Hodder and Stoughton Ltd. 1930).
 * Ronald Roy Nelson, The Life and Thought of William Robertson Smith, 1846–1894 (dissertation, University of Michigan 1969).
 * T. O. Beidelman, W. Robertson Smith and the Sociological Study of Religion (Chicago 1974).
 * Edward Evans-Pritchard, A History of Anthropological Thought (NY: Basic Books 1981), Chap. 8 "Robertson Smith" at 69–81.
 * Richard Allan Riesen, Criticism & Faith in late Victorian Scotland: A. B. Davidson, William Robertson Smith, George Adam Smith (University Press of America 1985)
 * William Johnstone, editor, William Robertson Smith: Essays in reassessment (Sheffield Academic 1995).
 * Gillian M. Bediako, Primal Religion and the Bible: William Robertson Smith and his heritage (Sheffield Academic 1997).
 * John William Rogerson, The Bible and Criticism in Victorian Britain: Profiles of F. D. Maurice and William Robertson Smith (Sheffield Academic 1997).
 * Aleksandar Bošković, "Anthropological Perspectives on Myth", Anuário Antropológico (Rio de Janeiro 2002) 99, pp. 103–144.
 * Alice Thiele Smith, Children of the Manse. Growing up in Victorian Aberdeenshire (Edinburgh: The Bellfield Press, 2004) Edited by Gordon Booth and Astrid Hess.
 * Bernhard Maier, William Robertson Smith. His life, his work, and his times (Tübingen: Mohr Siebeck 2009). [Forschungen zum Alten Testament].

In popular culture
Hiphop artist Astronautalis wrote a song about Smith entitled "The Case of William Smith".

Family
His younger brother was the astronomer Charles Michie Smith FRSE.

title: William Robertson Smith


text: User talk:203.109.249.137

title: User talk:203.109.249.137


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Mesogastropoda

Mesogastropoda was for many years a traditional taxonomic group of snails, an order. The order was composed mostly of sea snails, but it also included some land snails and freshwater snails, all of which were prosobranch gastropod mollusks.

This order was introduced by J. Thiele in his work from 1921, it and was used for many decades subsequently.

Recent research in malacology however has made it clear that Mesogastropoda was not a monophyletic taxon, and because of that, the taxon is no longer included in modern classifications. Nonetheless, most of the standard texts and field guides on mollusks date from the time period when this classification was still current, and therefore references to mesogastropods or Mesogastropoda are frequently encountered.

The lower taxa that were traditionally contained in Mesogastropoda are now mostly placed in the superorder Caenogastropoda. A more detailed account of the taxonomy is given in the articles on Gastropoda and Archaeogastropoda, and a recent taxonomy is laid out in Taxonomy of the Gastropoda (Bouchet & Rocroi, 2005)

Description
There are about 30,000 species that were included in this taxon. Most of them are to be found in the sea, but there are also numerous species in freshwater and even a few occur on land. Their shells have no mother-of-pearl or nacre.

Most of these snails are herbivorous, but a few are parasites or predators. The radula has seven denticles (or small teeth), which are sometimes reduced.

The Mesogastropoda are, in many ways, more developed than the Archaeogastropoda. Through torsion of the intestinal mass and a spiral movement of the body, the gill, the kidney and the osphradium (which means sensory receptor, or olfactory organ) have disappeared on the right side. These organs exist only on the left side of the animal.

The heart consists of only one atrium and one ventricle.

The nervous system is also more developed than in the Archeogastropods. The ganglia are connected with different organs through nerve pathways.

In the Mesogastropoda, the excretory and the reproductive ducts are separated (in contrast with the most primitive prosobranchs). Many members produce egg capsules, containing one to more than 1,000 eggs.

Taxonomy
Here follows the taxonomy of the Mesogastropoda (according to the ITIS) (which is no longer considered valid).

The next taxonomy that was used was that of to Ponder & Lindberg, 1997.

The current prevailing system of taxonomy is that of Bouchet & Rocroi, 2005.

Families

 * Abyssochrysidae
 * Aciculidae
 * Aporrhaidae Mörch, 1852
 * Asterophilidae
 * Chondropomidae
 * Choristeidae (the original name Choristidae was a name to be emended to Choristeidae by the ICZN to remove homonymy with Choristidae, a family of scorpionflies)
 * Cingulopsidae
 * Cochlostomatidae
 * Diastomidae Cossman, 1895
 * Fossaridae Trachel, 1861
 * Hydrococcidae
 * Iravadiidae
 * Lacunidae Gill, 1871
 * Littorinidae Gray, 1840
 * Melanopsidae
 * Micromelaniidae
 * Omalaxidae
 * Paedophoropodidae
 * Pilidae
 * Pomatiopsidae
 * Pseudosacculidae
 * Stenothyridae
 * Stiliferidae
 * Struthiolariidae
 * Syrnolopsidae
 * Trachysmidae
 * Trochaclisidae
 * Superfamily Cyclophoroidea
 * Superfamily Viviparoidea

title: Mesogastropoda


text:
Betty Shabazz

Betty Shabazz (born Betty Dean Sanders; May 28, 1934/1936 – June 23, 1997), also known as Betty X, was an American educator and civil rights advocate. She was married to Malcolm X.

Shabazz grew up in Detroit, Michigan, where her foster parents largely sheltered her from racism. She attended the Tuskegee Institute in Alabama, where she had her first encounters with racism. Unhappy with the situation in Alabama, she moved to New York City, where she became a nurse. It was there that she met Malcolm X and, in 1956, joined the Nation of Islam. The couple married in 1958.

Along with her husband, Shabazz left the Nation of Islam in 1964. She witnessed his assassination the following year. Left with the responsibility of raising six daughters as a widow, Shabazz pursued higher education, and went to work at Medgar Evers College in Brooklyn, New York.

Following the 1995 arrest of her daughter, Qubilah, for allegedly conspiring to murder Louis Farrakhan, Shabazz took in her ten-year-old grandson Malcolm. In 1997, he set fire to her apartment. Shabazz suffered severe burns and died three weeks later as a result of her injuries.

Early life
Betty Dean Sanders was born on May 28, 1934 or 1936, to Ollie Mae Sanders and Shelman Sandlin. Sandlin was 21 years old and Ollie Mae Sanders was a teenager; the couple were unmarried. Throughout her life, Betty Sanders maintained that she had been born in Detroit but early records — such as her high-school and college transcripts — show Pinehurst, Georgia, as her place of birth. Authorities in Georgia and Michigan have been unable to locate her birth certificate.

By most accounts, Ollie Mae Sanders abused her daughter, whom she was raising in Detroit. When Betty was about 11 years old, she was taken in by Lorenzo and Helen Malloy, a prominent businessman and his wife. Helen Malloy was a founding member of the Housewives' League of Detroit, a group of African-American women who organized campaigns to support black-owned businesses and boycott stores that refused to hire black employees. She was also a member of the National Council of Negro Women and the NAACP. The Malloys were both active members of their local Bethel African Methodist Episcopal Church.

Despite their lessons on black self-reliance, the Malloys never spoke with Sanders about racism. Looking back in 1995, Shabazz wrote: "Race relations were not discussed and it was hoped that by denying the existence of race problems, the problems would go away. Anyone who openly discussed race relations was quickly viewed as a 'troublemaker.'" Still, two race riots during her childhood—in 1942 when the Sojourner Truth housing project was desegregated, and one the following year on Belle Isle—made up what Shabazz later called the "psychological background for my formative years".

Young adult years
After she graduated from high school, Sanders left her foster parents' home in Detroit to study at the Tuskegee Institute (now Tuskegee University), a historically black college in Alabama that was Lorenzo Malloy's alma mater. She intended to earn a degree in education and become a teacher. When she left Detroit to go to Alabama, her foster mother stood at the train station crying. Shabazz later recalled that Malloy was trying to mumble something, but the words would not come out. By the time she arrived in Alabama, she felt she knew what her foster mother was saying. "The minute I got off that train, I knew what she was trying to say. She was trying to tell me in ten words or less about racism."

Nothing had prepared Sanders for Southern racism. So long as she stayed on campus, she could avoid interacting with white people, but weekend trips into Montgomery, the nearest city, would try her patience. Black students had to wait until every white person in a store had been helped before the staff would serve them — if they received any service at all. When she complained to the Malloys, they refused to discuss the issue; in a 1989 interview, Shabazz summarized their attitude as "if you're just quiet it will go away."

Sanders' studies suffered as a result of her growing frustration. She decided to change her field of study from education to nursing. The dean of nursing, Lillian Holland Harvey, encouraged Sanders to consider studying in a Tuskegee-affiliated program at the Brooklyn State College School of Nursing in New York City. Against her foster parents' wishes, Sanders left Alabama for New York in 1953.

In New York, Sanders encountered a different form of racism. At Montefiore Hospital, where she performed her clinical training, black nurses were given worse assignments than white nurses. White patients sometimes were abusive toward black nurses. While the racial climate in New York was better than the situation in Alabama, Sanders frequently wondered whether she had merely exchanged Jim Crow racism for a more genteel prejudice.

Nation of Islam
During her second year of nursing school, Sanders was invited by an older nurse's aide to a Friday night dinner party at the Nation of Islam temple in Harlem. "The food was delicious", Shabazz recalled in 1992, "I'd never tasted food like that." After dinner, the woman asked Sanders to come to the Muslims' lecture. Sanders agreed. After the speech, the nurse's aide invited Sanders to join the Nation of Islam; Sanders politely declined. When the woman asked her why she chose not to join the Nation of Islam after visiting, Sanders replied that she did not know she had been brought there to join. "Besides, my mother would kill me, and additionally I don't even understand the philosophy." The Malloys were Methodists, and when she was 13, Sanders had decided she would remain a Methodist for the rest of her life.

The nurse's aide told Sanders about her minister, who was not at the temple that night: "Just wait until you hear my minister talk. He's very disciplined, he's good looking, and all the sisters want him." Sanders enjoyed the food so much, she agreed to come back and meet the woman's minister. At the second dinner, the nurse's aide told her the minister was present and Sanders thought to herself, "Big deal."

In 1992, she recalled how her demeanor changed when she caught a glimpse of Malcolm X: "Then, I looked over and saw this man on the extreme right aisle sort of galloping to the podium. He was tall, he was thin, and the way he was galloping it looked as though he was going someplace much more important than the podium. ... He got to the podium—and I sat up straight. I was impressed with him."

Sanders met Malcolm X again at a dinner party. The two had a long conversation about Sanders's life: her childhood in Detroit, the racial hostility she had encountered in Alabama, and her studies in New York. He spoke to her about the condition of African Americans and the causes of racism. Sanders began to see things from a different perspective. "I really had a lot of pent-up anxiety about my experience in the South," Shabazz recalled in a 1990 interview, "and Malcolm reassured me that it was understandable how I felt."

Soon Sanders was attending all of Malcolm X's lectures at Temple Number Seven in Harlem. He always sought her out afterwards, and he would ask her a lot of questions. Sanders was impressed with Malcolm X's leadership and work ethic. She felt he was selfless when it came to helping others, but he had no one to lean on when he needed help. She thought maybe she could be that person. He also began to pressure her to join the Nation of Islam. In mid-1956, Sanders converted. Like many members of the Nation of Islam, she changed her surname to "X", which represented the family name of her African ancestors whom she could never have known.

Marriage and family
Betty X and Malcolm X did not have a conventional courtship. One-on-one dates were contrary to the teachings of the Nation of Islam. Instead, the couple shared their "dates" with dozens of other members. Malcolm X frequently took groups to visit New York's museums and libraries, and he always invited Betty X.

Although they had never discussed the subject, Betty X suspected that Malcolm X was interested in marriage. One day he called and asked her to marry him, and they were married on January 14, 1958, in Lansing, Michigan. By coincidence, Betty X became a licensed practical nurse (LPN) on the same day.

At first, their relationship followed the Nation of Islam's strictures concerning marriage; Malcolm X set the rules and Betty X obediently followed them. In 1969, Shabazz wrote that "his indoctrination was so thorough, even to me, that it has become a pattern for our [family's] lives." Over time, the family dynamic changed, as Malcolm X made small concessions to Betty X's demands for more independence. In 1969, Shabazz recalled:"We would have little family talks. They began at first with Malcolm telling me what he expected of a wife. But the first time I told him what I expected of him as a husband it came as a shock. After dinner one night he said, 'Boy, Betty, something you said hit me like a ton of bricks. Here I've been going along having our little workshops with me doing all the talking and you doing all the listening.' He concluded our marriage should be a mutual exchange."

The couple had six daughters. Their names were Attallah, born in 1958 and named after Attila the Hun; Qubilah, born in 1960 and named after Kublai Khan; Ilyasah, born in 1962 and named after Elijah Muhammad; Gamilah Lumumba, born in 1964 and named after Patrice Lumumba; and twins, Malikah and Malaak, born in 1965 after their father's assassination and named for him.

Leaving the Nation of Islam
On March 8, 1964, Malcolm X announced that he was leaving the Nation of Islam. He and Betty X, now known as Betty Shabazz, became Sunni Muslims.

Assassination of Malcolm X
On February 21, 1965, in Manhattan's Audubon Ballroom, Malcolm X began to speak to a meeting of the Organization of Afro-American Unity when a disturbance broke out in the crowd of 400. As Malcolm X and his bodyguards moved to quiet the disturbance, a man rushed forward and shot Malcolm in the chest with a sawed-off shotgun. Two other men charged the stage and fired handguns, hitting Malcolm X 16 times.

Shabazz was in the audience near the stage with her daughters. When she heard the gunfire, she grabbed the children and pushed them to the floor beneath the bench, where she shielded them with her body. When the shooting stopped, Shabazz ran toward her husband and tried to perform CPR. Police officers and Malcolm X's associates used a stretcher to carry him up the block to Columbia Presbyterian Hospital, where he was pronounced dead.

Angry onlookers caught and beat one of the assassins, who was arrested on the scene. Eyewitnesses identified two more suspects. All three men, who were members of the Nation of Islam, were convicted and sentenced to life in prison.

Immediately afterward
Shabazz had difficulty sleeping for weeks after Malcolm X's assassination. She suffered from nightmares in which she relived the death of her husband. She also worried about how she would support herself and her family. The publication of The Autobiography of Malcolm X helped, because Shabazz received half of the royalties. (Alex Haley, who assisted Malcolm X in writing the book, got the other half. After the publication of his best-seller Roots, Haley signed over his portion of the royalties to Shabazz. )

Actor and activist Ruby Dee and Juanita Poitier (married to Sidney Poitier until 1965) established the Committee of Concerned Mothers to raise funds to buy a house and pay educational expenses for the Shabazz family. The Committee held a series of benefit concerts at which they raised $17,000. They bought a large two-family home in Mount Vernon, New York, from Congressmember Bella Abzug.

Looking back, Shabazz said she initially made an "unrealistic decision" to isolate herself because of the injustice of her husband's assassination. She realized, however, that giving up because of her husband's death would not help the world. "It is impossible to create an environment for children to grow in and develop in isolation. It is imperative that one mix in society on some level and at some time."

Pilgrimage to Mecca
In late March 1965, Shabazz made the pilgrimage to Mecca (Hajj), as her husband had the year before. Recalling the experience in 1992, Shabazz wrote:

"I really don't know where I'd be today if I had not gone to Mecca to make Hajj shortly after Malcolm was assassinated. ... That is what helped put me back on track. ... Going to Mecca, making Hajj, was very good for me because it made me think of all the people in the world who loved me and were for me, who prayed that I would get my life back together. I stopped focusing on the people who were trying to tear me and my family apart."

Shabazz returned from Mecca with a new name that a fellow pilgrim had bestowed upon her, Bahiyah (meaning "beautiful and radiant").

Raising her family
Raising six children by herself exhausted Shabazz. Providing for them was difficult as well. Shabazz's share of the royalties from The Autobiography of Malcolm X was equivalent to an annual salary. In 1966, she sold the movie rights to the Autobiography to film-maker Marvin Worth. She began to authorize the publication of Malcolm X's speeches, which provided another source of income.

When her daughters were enrolled in day care, Shabazz became an active member of the day care center's parents organization, where she became very fond of the organization and where she would later start a campaign to run the organization. In time, she became the parents' representative on the school board. Several years later, she became president of the Westchester Day Care Council.

Shabazz began to accept speaking engagements at colleges and universities. She often spoke about the black nationalist philosophy of Malcolm X, but she also spoke about her role as a wife and mother. Shabazz felt that some of the images of her husband projected by the media were misrepresentations. "They attempted to promote him as a violent person, a hater of whites," she explained. "He was a sensitive man, a very understanding person and yes, he disliked the behavior of some whites ... He had a reality-based agenda."

As her daughters grew older, Shabazz sent them to private schools and summer camps. They joined Jack and Jill, a social club for the children of well-off African Americans.

Advanced education
In late 1969, Shabazz enrolled at Jersey City State College (now New Jersey City University) to complete the degree in education she left behind when she became a nurse. She completed her undergraduate studies in one year, and decided to earn a master's degree in health administration. In 1972, Shabazz enrolled at the University of Massachusetts Amherst to pursue an Ed.D. in higher education administration and curriculum development. For the next three years, she drove from Mount Vernon to Amherst, Massachusetts, every Monday morning, and returned home Wednesday night. In July 1975, she defended her dissertation and earned her doctorate.

Shabazz joined the New York Alumnae chapter of Delta Sigma Theta in April 1974.

Medgar Evers College
In January 1976, Shabazz became associate professor of health sciences with a concentration in nursing at New York's Medgar Evers College. The student body at Medgar Evers was 90 percent black and predominantly working-class, with an average age of 26. Black women made up most of the faculty, and 75 percent of the students were female, two-thirds of them mothers. These were all qualities that made Medgar Evers College attractive to Shabazz.

By 1980, Shabazz was overseeing the health sciences department, and the college president decided she could be more effective in a purely administrative position than she was in the classroom. She was promoted to Director of Institutional Advancement. In her new position, she became a booster and fund-raiser for the college. A year later, she was given tenure. In 1984, Shabazz was given a new title, Director of Institutional Advancement and Public Affairs; she held that position at the college until her death.

Volunteer work
During the 1970s and 1980s, Shabazz continued her volunteer activities. In 1975, President Ford invited her to serve on the American Revolution Bicentennial Council. Shabazz served on an advisory committee on family planning for the U.S. Department of Health and Human Services. In 1984, she hosted the New York convention of the National Council of Negro Women. Shabazz became active in the NAACP and the National Urban League and was a member of The Links. When Nelson and Winnie Mandela visited Harlem during 1990, Shabazz was asked to introduce Winnie Mandela.

Shabazz befriended Myrlie Evers-Williams, the widow of Medgar Evers, and Coretta Scott King, the widow of Martin Luther King Jr. They had the common experience of losing their activist husbands at a young age and raising their children as single mothers. The press came to refer to the three, who made numerous joint public appearances, as the "Movement widows". Evers-Williams and King were frequent guests at Medgar Evers College, and Shabazz occasionally visited the King Center in Atlanta. Writing about Shabazz, Evers-Williams described her as a "free spirit, in the best sense of the word. When she laughed, she had this beauty; when she smiled, it lit up the whole room."

Louis Farrakhan
For many years, Shabazz harbored resentment toward the Nation of Islam—and Louis Farrakhan in particular—for what she felt was their role in the assassination of her husband. Farrakhan seemed to boast of the assassination in a 1993 speech:

"Was Malcolm your traitor or ours? And if we dealt with him like a nation deals with a traitor, what the hell business is it of yours? A nation has to be able to deal with traitors and cutthroats and turncoats."

In a 1994 interview, Gabe Pressman asked Shabazz whether Farrakhan "had anything to do" with Malcolm X's death. She replied: "Of course, yes. Nobody kept it a secret. It was a badge of honor. Everybody talked about it, yes." Farrakhan denied the allegations, stating "I never had anything to do with Malcolm's death", although he said he had "created an atmosphere that allowed Malcolm to be assassinated."

In January 1995, Qubilah Shabazz was charged with trying to hire a hit man to kill Farrakhan in retaliation for the murder of her father. Farrakhan surprised the Shabazz family when he defended Qubilah, saying he did not think she was guilty and that he hoped she would not be convicted. That May, Betty Shabazz and Farrakhan shook hands on the stage of the Apollo Theater during a public event intended to raise money for Qubilah's legal defense. Some heralded the evening as a reconciliation between the two, but others thought Shabazz was doing whatever she had to in order to protect her daughter. Regardless, nearly $250,000 was raised that evening. In the aftermath, Shabazz maintained a cool relationship with Farrakhan, although she agreed to speak at his Million Man March that October.

Qubilah accepted a plea agreement with respect to the charges, in which she maintained her innocence but accepted responsibility for her actions. Under the terms of the agreement, she was required to undergo psychological counseling and treatment for drug and alcohol abuse for a two-year period in order to avoid a prison sentence. For the duration of her treatment, Qubilah's ten-year-old son, Malcolm, was sent to live with Shabazz at her apartment in Yonkers, New York.

Death
On June 1, 1997, her 12-year-old grandson Malcolm set a fire in Shabazz's apartment. Shabazz suffered burns over 80 percent of her body, and remained in intensive care for three weeks, at Jacobi Medical Center in the Bronx, New York. She underwent five skin-replacement operations as doctors struggled to replace damaged skin and save her life. Shabazz died of her injuries on June 23, 1997. Malcolm Shabazz was sentenced to 18 months in juvenile detention for manslaughter and arson.

More than 2,000 mourners attended a memorial service for Shabazz, at New York's Riverside Church. Many prominent leaders were present, including Coretta Scott King and Myrlie Evers-Williams, poet Maya Angelou, actor-activists Ossie Davis and Ruby Dee, New York Governor George Pataki, and four New York City mayors—Abraham Beame, Ed Koch, David Dinkins, and Rudy Giuliani. U.S. Secretary of Labor Alexis Herman delivered a tribute from President Bill Clinton. In a statement released after Shabazz's death, civil rights leader Jesse Jackson said, "She never stopped giving and she never became cynical. She leaves today the legacy of one who epitomized hope and healing."

Shabazz's funeral service was held at the Islamic Cultural Center in New York City. Her public viewing was at the Unity Funeral Home in Harlem, the same place where Malcolm X's viewing had taken place 32 years earlier. Shabazz was buried next to her husband, El-Hajj Malik El-Shabazz (Malcolm X), at Ferncliff Cemetery in Hartsdale, New York.

Memorials
In late 1997, the Community Healthcare Network renamed one of its Brooklyn, New York, clinics the Dr. Betty Shabazz Health Center, in honor of Shabazz. The Betty Shabazz International Charter School was founded in Chicago, Illinois, in 1998 and named in her honor. In 2005, Columbia University announced the opening of the Malcolm X and Dr. Betty Shabazz Memorial and Educational Center. The memorial is located in the Audubon Ballroom, where Malcolm X was assassinated. In March 2012, New York City co-named Broadway at the corner of West 165th Street, the corner in front of the Audubon Ballroom, Betty Shabazz Way.

Portrayals in film and television
Shabazz was the subject of the 2013 television movie Betty & Coretta, in which she was played by Mary J. Blige. Angela Bassett portrayed her in the 1992 film Malcolm X and in a less prominent role in the 1995 film Panther. Yolanda King, the daughter of Martin Luther King Jr. and Coretta Scott King, played Shabazz in the 1981 television movie Death of a Prophet, and Shabazz was portrayed by Victoria Dillard in the 2001 film Ali. Joaquina Kalukango portrays her in the 2020 film One Night in Miami..., alongside Kingsley Ben-Adir as Malcolm X. Shabazz was portrayed by Grace Porter in the second season of the 2019 TV series Godfather of Harlem.

title: Betty Shabazz


text:
Talk:Origin (Evanescence demo album)

2003 re-release by epic?
Does anyone have any factual information about the 2003 re-release of this album by Epic? The track list goes:
 * 1) "Origin"
 * 2) "Whisper"
 * 3) "Imaginary"
 * 4) "My Immortal"
 * 5) "Where Will You Go"
 * 6) "Field of Innocence"
 * 7) "Even in Death"
 * 8) "Anywhere"
 * 9) "Where Will You Go (Reprise)"
 * 10) "Lies"
 * 11) "Away from Me"
 * 12) "Eternal"
 * 13) "Listen To The Rain"
 * 14) "Demise"
 * 15) "Wash It All Away"
 * 16) "Before the Dawn"
 * 17) "Bring Me To Life (Mixman Mike's Club Mix)"
 * 18) "Missing"
 * 19) "Heart Shaped Box (live acoustic Nirvana cover)"

With numbers 17, 18 and 19 labeled as bonus tracks.

Or is this perhaps an onofficial release which is actually a copy? I own this version two times (some incident), and I'm quite worried if one is or even both are copies. Even more because the one has other shades of red/orange and the text on the back look a bit blurry. But the CD looks quite real. One of the two was even sealed.

If anyone has any information, could you also please add it to the article?

--213.10.20.7 18:30, 18 January 2006 (UTC)

basically no this is not a rerelease, the only copies of these are either orignals or bootlegged copies

 * This is a fake release. You have been lied. For more information read this. Origin - Fake Re Release A r m a n d o  ( talk 07:35, 14 January 2007 (UTC)

Important Bad Link
The link referencing the statement that the band prefers people to download or copy the CD rather than buy it is no good. I consider this citation pretty important. 98.231.219.116 (talk) 23:44, 21 April 2009 (UTC)

 * What do you mean it is no good? It is a transcript of a radio interview they did, and the link seems to work fine. — Huntster (t • @ • c) 01:02, 22 April 2009 (UTC)

Mono "Origin" version
A copy I have of Origin is in mono playback, appears recorded different then other versions, can information be added? Also, the article "The Split" (MTV) is no longer there to view and is seen on the albums page. Hallow88 (talk) 23:53, 19 October 2016 (UTC)
 * No. See this discussion. Primefac (talk) 18:27, 25 October 2016 (UTC)

Outtake and number originally created
Hallow88 has a point adding "citation needed" tags to those statements. The only sources I found for the number of original copies made are Spin and MTV, giving the number as "a few thousand" and "approximately 50", respectively. The track listing at Loudwire does not mention the Anywhere outtake, and the College Times says there are 11 tracks, the first of which is a 35-second instrumental, which would refer to "Origin". Huntster, what are the sources for those pieces of information? Huon (talk) 22:03, 26 October 2016 (UTC)

 * I wish I could remember where the 2,500 figure came from. I think the MTV piece is confusing Origin with the Sound Asleep EP figures...those were literally burned onto recordable CDs on a computer, whereas Origin was professionally pressed...if not professionally designed and arranged. Regarding the "Anywhere" outtake...old CD players used to have a rewind/fast-forward feature, not simply a track forward/track back. "Anywhere" was track 0, you would rewind from the "Origin" lead-in to access it. — Huntster (t @ c) 22:35, 26 October 2016 (UTC)

MTV stated 50 copies in "The Split" article but that is no longer able to be viewed. As far as the "citation needed", if the information is correct it still needs a source.Hallow88 (talk) 23:21, 26 October 2016 (UTC)

 * The MTV source has been rescued via the Wayback Machine. However, the outtake information looks like origiginal research to me. If it cannot be sourced, it should be removed. Huon (talk) 23:48, 26 October 2016 (UTC)

It should be suggested track 8 "Anywhere" of track time 5:18 or 6:03 be sourced as well for the actual release in question.Hallow88 (talk) 23:58, 26 October 2016 (UTC)

 * I'm unwatching this article, since it shall never provide any manner of comprehensive information and would probably be better of deleted. Folks would be better served in using the evanescencereference.info site, to be honest. — Huntster (t @ c) 00:09, 27 October 2016 (UTC)

If no source is available, then how do explain where this information is coming from? Citation tag was placed, the information wasn't removed, official source is needed to leave it. Also, the www.Evanescence.com official website says "previously unreleased demo" itself right now.Hallow88 (talk) 03:29, 27 October 2016 (UTC)

Origin-credit information
On Origin demo album it is seen that cover photo is by: Rocky Gray. This information is not on the article page. Does anyone claim to have a copy that doesn't show the credit information of the cover photo or different? Article can also be shown for the added information.Hallow88 (talk) 01:01, 29 October 2016 (UTC)

2500 copies
What was the date of the concert (concerts) exactly [citation needed]. 2500 copies seems like large amount for a unknown band. Need source of Bigwig Enterprise website sales or website image existing. Hallow88 (talk) 01:48, 18 January 2017 (UTC)

What I meant actually was they may have sold the album at the concert, but not the whole 2500. Also, why would they sell their demo, it would take away the whole purpose to send to record labels to get noticed, so the 50 copy version most likely existed. The question is which versions are which and what is the correct match. Hallow88 (talk) 02:09, 21 January 2017 (UTC)

Page moved to (demo album)
Page was moved to a more accurate title, "Evanescence demo album", as per cited sources, most notably the two co-founders' statements, this is a compilation of demos, not an album. Other demo album articles with demo disambiguation, for reference: Rage Against the Machine (demo album), Sons of Alpha Centauri (demo album). Lapadite (talk) 03:01, 26 June 2023 (UTC)

title: Talk:Origin (Evanescence demo album)


text:
Talk:Beta

Pronunciation
Which are the original and modern Greek pronunciations of "beta"? I think this information could be useful ;) Sabbut 15:13, 9 May 2004 (UTC)
 * The modern Greek pronunciation is (IPA or SAMPA)/vi.ta/,.And Koine pronunciation is ... maybe /be:ta/.

Disambig moved around
I've attempted to cleanup the Beta, Beta (letter) pages - by moving the Beta page to the Beta (disambiguation) page - and moving some of the uses of pure β to the Beta (letter) article (i.e. the symbol β means X). I think this is clearer, though I'm sure there could be some improvements. Please make any changes you see fit. Megapixie 02:56, 3 November 2005 (UTC)
 * Now Alpha and Gamma follows the "standard" of Beta. I think it's better now... I've reverted your first edit only catch your attention to those other letters... Good work Megapixie. Regards Loudenvier 03:42, 10 September 2006 (UTC)

The same as B?
I'm confused...

Is the upper case of this letter not the same as the Latin letter B?... 84.138.242.234 (talk) 20:03, 31 January 2010 (UTC)
 * Yes. If there are any differences, they are insignificant in written form. Note that Beta is the Greek V though, not B. Grk1011/Stephen (talk) 20:06, 31 January 2010 (UTC)
 * That's not exactly correct to say that beta is the 'Greek V'; unless you mean strictly that in modern Greek it be pronounced like modern English V, which is true. And beta in modern Greek is transcribed as V, for pronunciation's sake. But otherwise beta and V share no relation to one another: unlike beta and B. In Classic Greek beta was pronounced like English B, and Latin B is its descendent; whereas, V is descended from upsilon/ypsilon (along with its one-time variant U, and W, the letter that was made by doubling it; and Y). Firejuggler86 (talk) 01:35, 20 November 2020 (UTC)

 * No. Its encoded differently, even though it often displays the same character. — Llywelyn II   04:12, 11 March 2015 (UTC)

An archaic form of Beta
http://www.wildwinds.com/coins/greece/thrace/byzantium/Moushmov_3210.1.jpg (coin of Byzantion, 340 BC)

"BY" for BYZANTION, but "Beta" is different! Böri (talk) 11:14, 11 November 2010 (UTC)

 * See answer at Talk:Greek alphabet. Yes, we could add this variant in this article, along with a couple others. There were lots of weird beta variants in archaic local Greek scripts. Fut.Perf. ☼ 11:32, 11 November 2010 (UTC)

Thermodynamic beta
Thermodynamic beta should be added to this article 72.53.96.54 (talk) 17:17, 18 June 2014 (UTC)

Another medieval form
This map (over there→) says the name of Great Britain is Albiōnos, but its glyph for beta is something like ɤ. Byzantine Greek variant? or misspelling with a strange form of gamma? or scribal error? — Llywelyn II   04:12, 11 March 2015 (UTC)
 * Oh, ok. It's ȣ and Alouion was just a variant spelling. — Llywelyn II   05:18, 11 March 2015 (UTC)

Would it be appropriate to add that beta is used to describe a type of male in social hierarchy?
Like alpha/beta/delta/omega males? Socialistguy (talk) 15:22, 24 March 2016 (UTC)

External links modified
Hello fellow Wikipedians,

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velocity
Beta is commonly used in problems involving special relativity, as velocity in units of c. Often enough that I would expect it to be mentioned. The main reason I ask is that I wanted to link to it, and there is no place to link to. Gah4 (talk) 11:03, 22 August 2022 (UTC)

title: Talk:Beta


text: User:Dscos/imagelist

title: User:Dscos/imagelist


text:
Lye roll

Lye rolls are a baked specialty in Germany (especially in Bavaria and Swabia), France (Alsace), Switzerland, and Austria. They are made by immersing bread rolls in a lye solution before baking. The German name, Laugengebäck, is used for any baked good dipped in lye. The perhaps best known shape is the pretzel, while rolls or buns are specifically called Laugensemmel or Kastanie (Bavarian), Laugeweckle or Laugestängle (Swabian), and Laugenwecken, Laugenbrötchen or Laugenstange (everywhere else in Germany); Laugenweckerl in Austria; Silserli or Laugenbrötli in Switzerland. In some parts of Asia they are also known as laugen rolls.

In France, the lye roll is known as a mauricette, it was invented by Paul Poulaillon in the Alsace region when he opened the first Poulaillon bakery in 1973. It was later registered as a trademark with an alternate name, Moricette, in 1985. The lard was then replaced by rapeseed oil.

Lye
In order to cause a Maillard reaction during baking for the characteristic browning effect, a lye roll needs to be coated with a high pH (alkaline) solution. The higher the pH, the stronger the reaction. Lye (sodium hydroxide (NaOH) or potassium hydroxide (KOH)) is a highly alkaline agent most commonly used for the purpose. However, lye is not the only way to produce the needed result: a baking soda or washing soda solution, which is easier to handle and safer to use, will provide a similar product but will not provide as strong a reaction, so the effect will be less pronounced. Lye is the strongest agent, followed by washing soda, and then baking soda.

The same solution is also used for preparing pretzels; outside of German-speaking countries they are often the only baked food commonly glazed with a lye solution.

Presentation
Both lye rolls and pretzels are typically covered with salt, preferably pretzel salt, a large-grained salt made from compressed smaller salt particles, which reduces the moisture absorption, and hardness of the salt grain. As a snack, lye rolls may also be sold as sandwiches or covered with baked cheese, although this is a more recent development and less common. Typically they are cut in half and buttered, as large soft pretzels often are in Germany and Switzerland as well. Other toppings for lye rolls nowadays also include poppy, sesame, and other seeds as an alternative to the usual salt.

In Germany, they are sold in many shapes and forms, with many having unique names. For example, Laugenstange (“Lye bar”) are long oval rolls, while Laugenbrötchen (“Lye rolls”) are small and round rolls.

title: Lye roll


text:
John Rennie (MI6 officer)

Sir John Ogilvy Rennie, (13 January 1914 – 30 September 1981) was the 6th Director of the Secret Intelligence Service (MI6) from 1968 to 1973. He was once the head of the Information Research Department (IRD), a secret branch of the UK Foreign Office dedicated to pro-colonial and anti-communist propaganda during the Cold War.

Career
Educated at Wellington College and Balliol College, Oxford, Rennie joined an advertising agency in New York City in 1935. During World War II he worked at an organisation in Baltimore combating German propaganda.

In 1946 he joined the Foreign Office and was posted to Washington, D.C., and then to Warsaw. In 1953 he was appointed Head of the Information Research Department, a controversial body established to disseminate information about the dangers of Soviet-style communism. During the Suez Crisis he chaired a committee established to disseminate British propaganda in the Middle East. He was posted to Buenos Aires in 1958 and Washington, D.C., in 1960. He served on the Civil Service Commission in 1966; in 1968 he was appointed Chief of the Secret Intelligence Service.

On 15 January 1973, Rennie's son Charles Tatham Ogilvy Rennie, and his daughter-in-law were arrested for an alleged involvement in the importation of large quantities of heroin from Hong Kong. Rennie resigned not long afterwards.

He was made a Knight Commander of the Order of St Michael and St George in 1967.

title: John Rennie (MI6 officer)


text:
Talk:COSER

Moved
Moved this from the article:

 * --Tyodickerson 19:50, 7 May 2004 (UTC)

Ellsworth 15:18, 9 May 2004 (UTC)

title: Talk:COSER


text:
France Télévisions

France Télévisions (stylized since 2018 as ) is the French national public television broadcaster. It is a state-owned company formed from the integration of the public television channels France 2 (formerly Antenne 2) and France 3 (formerly France Régions 3), later joined by the legally independent channels France 4 (formerly Festival), France 5 (formerly La Cinquième) and France Info.

France Télévisions is currently funded by the French Treasury and the revenue from commercial advertising. The new law on public broadcasting will phase out commercial advertising on the public television channels (at first in the evening, then gradually throughout the day).

France Télévisions is a supporter of the Hybrid Broadcast Broadband TV (HbbTV) initiative that is promoting and establishing an open European standard for hybrid set-top boxes for the reception of broadcast TV and broadband multimedia applications with a single user interface, and has selected HbbTV for its interactive news, sports and weather service, and plans to add catch-up TV and social media sharing capability.

History
From 1964 to 1975, French radio and television was monopolized through an organization known as the Office de Radiodiffusion Télévision Française. In an effort to stimulate competition, the organization was split in 1975 so that France's three television channels—TF1, Antenne 2, and FR3, would still be owned by the French government, but be operated independently from each other. However, the sale of TF1 to Bouygues in 1987 and increased competition from other new private broadcasters (such as Canal+ and La Cinq, the latter having been replaced by public channel La Cinquième after it ceased transmissions in April 1992) led to a decline in viewership for the two remaining public channels, which lost 30% of their market share between 1987 and 1989. The channels were however saved when a single director-general was appointed to manage both Antenne 2 and FR3, becoming part of a joint entity known as France Télévision. They were renamed in 1992 as France 2 and France 3, respectively.

In August 2000, France Télévisions S.A. was formed as a holding company for France's public television channels, absorbing control of France 2, France 3, and La Cinquième (later renamed France 5). In 2004, Réseau France Outre-mer was absorbed by France Télévisions. Beginning in 2008, the President of France took the duty of naming the presidents for the French public broadcasters; they were previously nominated by the Conseil supérieur de l'audiovisuel. In 2013, under Francois Hollande, the previously adopted law was modified to return the power to nominate the presidents or French public broadcasters to the Conseil supérieur de l'audiovisuel.

National

 * France 2 – The company's primary channel with the second largest viewing audience.
 * France 3 – The company's secondary channel, consisting of a network of regional stations.
 * France 4 – Available only on digital television. Previously named "Festival" (1996–2005), and specializing in theatre, opera and French-language and other European originated drama, it is now a channel containing children's programmes, sports, sitcom, arts, music and entertainment.
 * France 5 – Focuses on societal issues (health, education, politics...) with talk-shows and culture with documentary films.
 * La Première – A network of radio and television stations operating in French overseas departments and territories around the world (formerly known as RFO - Réseau France Outre-mer, Outre-mer 1ère).
 * France Info – Non-stop news channel, with support from Radio France, France Médias Monde and Institut national de l'audiovisuel.
 * Culturebox – A culture channel which launched on 1 February 2021 that replaced France Ô on TNT channel 19.

Thematic
France Télévisions has an interest in a number of thematic cable/satellite channels in France:

France Télévisions holds 100% of France Télémusique SAS.

The thematic channel Planète Juniors (formerly Ma Planète) ceased operations in March 2009.

International
France Télévisions holds 45% of the Arte France holding company together with the French state (25%), Radio France (15%) and INA (15%). Arte France and Arte Deutschland form the Arte Consortium that manages the bilingual French-German channel (Arte shared its analogue channel with France 5, but both channels have separate full-time services on cable, satellite and digital broadcasts).

France Télévisions also controls the new R1 digital multiplex that currently hosts France 2, France 3, France 5, Arte and La Chaîne parlementaire. France 4 was originally on the R1 multiplex but was moved to R2 to allow space for regional channels on R1.

Subsidiaries

 * france.tv publicité – Advertising department of the group.
 * france.tv distribution – Edition and commercial distribution of the programs of the group's channels on DVD, Blu-ray and VOD.
 * france.tv studio – Production company composed of three labels:
 * france.tv access – Responsible for subtitling for deaf and hard of hearing of all the programs of the channels of the group (quality charter recognized by AFNOR).
 * france.tv doublage – Responsible for dubbing, audio description and subtitling of multilingual programs.
 * histodio - Creation of sound works.
 * France 2 Cinéma and France 3 Cinéma – Films production and support for French cinema.

Slogans

 * 7 September 1992 to May 2001: « Ça fait du bien quand ça s'allume », « Aucune hésitation, c'est France Télévision » / In English : "It does you good when it lights up", "No hesitation, it's France Television"
 * May 2001 to September 2006: « Donnons de l’imagination à nos images » / In English : "Let's give imagination to our images"
 * September 2006 to August 2008: « Vous avez tous les choix » / In English: "You have all the choices"
 * August 2008 to September 2011: « Le choix de la différence » / In English: "The choice of difference"
 * September 2011 to September 2012: « Créer pour partager » / In English: "Create to share"
 * September 2012 to 2018: « Bien différents, bien ensemble » / In English: "Very different, well together"
 * Since 2018: « Plus rien ne se fera sans vous » / In English: "Nothing more will happen without you"

title: France Télévisions


text:
R. G. D. Allen

Sir Roy George Douglas Allen, CBE, FBA (3 June 1906 – 29 September 1983) was an English economist, mathematician and statistician, also member of the International Statistical Institute.

Life
Allen was born in Worcester and educated at the Royal Grammar School Worcester, from which he won a scholarship to Sidney Sussex College, Cambridge. He gained a First Class Honours in Mathematics, ranking top of his year as the Senior Wrangler.

He became a lecturer at the London School of Economics (LSE) later becoming Professor of Statistics. He wrote many papers and books on mathematical economics including the famous paper on A Reconsideration of the Theory of Value published in Economics in 1934 with Sir John Hicks. Other books include: Mathematical Analysis for Economists (1938), Statistics for Economists (1949), Mathematical Economics (1956), and Macroeconomic Theory (1967).

Allen was knighted in 1966 for his services to economics and became president of the Royal Statistical Society, who awarded him the Guy Medal in Gold in 1978. He was also treasurer of the British Academy of which he was a fellow (FBA).

He introduced the concept of "partial elasticity of substitution" to economics in his famous 1938 book Mathematical Analysis for Economists.

Allen became a fellow of Sidney Sussex, Cambridge and died in 1983. He had a son, Jeremy, who was a co-founder of the consultancy International Planning and Research, and a grandson, Dion.

Publications (selection)

 * "The Nature of Indifference Curves", 1934, RES.
 * "The Concept of the Arc Elasticity of Demand", 1934, RES
 * "A Reconsideration of the Theory of Value", 1934, Economica, Part II 1(2), pp. 196-219. (Part I by J.R. Hicks)
 * Family Expenditure with A.L. Bowley, 1935.
 * Mathematical Analysis for Economists, 1938. 1st-page chapter links. Review fragments by J.R. Hicks  and Carl F. Christ (1st paragraph).
 * "The Supply of Engineering Labor under Boom Conditions", with B. Thomas, 1939, Economic Journal.
 * Statistics for Economists, 1949. Review by Wilhelm Winkler (German).
 * "Index Numbers of Retail Prices, 1938-51", 1952, Applied Statistics.
 * Mathematical Economics, 1956. Review fragments by Oskar Morgenstern, C.F. Carter, and Carl F. Christ (2nd and 3rd para.).
 * Macroeconomic Theory, 1967.
 * "On Official Statistics and Official Statisticians", 1970, J of Royal Statistical Society.
 * Index Numbers in Theory and Practice, 1975.
 * Introduction to National Accounts Statistics, 1980.

title: R. G. D. Allen


text:
Ted Weems

Wilfred Theodore Wemyes (September 26, 1901 – May 6, 1963), known professionally as Ted Weems, was an American bandleader and musician. Weems's work in music was recognized with a star on the Hollywood Walk of Fame.

Biography
Born in Pitcairn, Pennsylvania, Weems learned to play the violin and trombone. Young Ted's start in music came when he entered a contest, hoping to win a pony. He won a violin instead and his parents arranged for music lessons. He was a graduate of Lincoln School in Pittsburgh. While still in school at Lincoln, Weems organized a band there, initially providing some instruments himself. His teacher offered young Ted and his band a penny each if they would play when the alarm sounded for fire drills. Weems kept the monies of the band and in turn charged each band member a penny for membership. He used the money to purchase better instruments than those the band started out with. When the family moved to Philadelphia, young Weems entered West Philadelphia High School. He joined the school's band and became its director.

He attended the University of Pennsylvania, where he and his brother Art organized a small dance band that became the "All American Band". The brothers sought the most talented college musicians for the group. The All American Band soon started receiving offers to perform in well-known hotels throughout the United States. Weems, who had originally intended to become a civil engineer, found himself being attracted to a musical career. His band had a contract to play four weeks at a Philadelphia restaurant; the owner was able to keep Weems and his band there for four months by making Ted a partner in his business. They were one of the bands that played at the inaugural ball of President Warren G Harding in March, 1921. Going professional in 1923, Weems toured for the MCA Corporation and began recording for the Victor Talking Machine Company. "Somebody Stole My Gal" became the band's first #1 hit in early 1924. It sold over one million copies, and was awarded a gold disc by the RIAA.

Weems recorded for Victor/RCA Victor from 1923 through 1933, although the final three sessions were released on RCA Victor's newly created Bluebird Records label. He then signed with Columbia for two sessions in 1934 and subsequently signed with Decca from 1936. Weems also co-wrote several popular songs: "The Martins and the McCoys", "Jig Time", "The One-Man Band", "Three Shif'less Skonks", and "Oh, Monah!", which he co-wrote with band member "Country" Washburn. Weems moved to Chicago with his band around 1928. The Ted Weems Orchestra had more chart success in 1929 with the novelty song "Piccolo Pete", which rewarded him with his second gold record, and the number one hit "The Man from the South". The band gained popularity in the 1930s, making regular radio broadcasts. These included Jack Benny's Canada Dry program on CBS and NBC during the early 1930s, and the Fibber McGee & Molly program in the late 1930s.

In 1936, the Ted Weems Orchestra gave young singer Perry Como his first national exposure; Como recorded with the band for Decca Records, beginning his long and successful career. Among Weems's other discoveries were whistler-singer Elmo Tanner, sax player and singer Red Ingle, Marilyn Maxwell, who left the band for an acting career; and arranger Joe Haymes, who created the band's unique jazz-novelty style. Weems also signed 14-year-old ventriloquist Paul Winchell to a contract, after seeing him with one of the Major Bowes touring companies. The first season of the Beat the Band radio show (1940–1941) included Weems and his orchestra as part of the cast.

In 1940, Weems and his orchestra were featured on Beat the Band on the NBC-Red radio network.

In November 1942, Ted Weems and his entire band enlisted in the United States Merchant Marine, directing the Merchant Marine Band. Reorganizing his big band in 1945, he made records for Mercury, including the hits "Peg O' My Heart" and "Mickey". However, the biggest hit of Weems's career was a reissue on his former Decca label: the Weems Orchestra's 1938 recording of "Heartaches" topped the national charts for 13 weeks.

For his August 4, 1933 session, Weems recorded six tunes, including "Heartaches". Since RCA Victor wanted the recording made quickly, Weems and his band had time for only one rehearsal session prior to this. Weems did not like the song at first, and decided to have Elmo Tanner whistle rather than use a vocalist. While rehearsing, someone came up with the idea of trying the song at a faster tempo than it was written for. The fast-tempo recording attracted very little attention after its release.

In 1938 Weems recorded a new "rhumba fox trot" version of "Heartaches" for Decca Records. This version again featured Elmo Tanner's whistling, and the tune was played briskly but not at the breakneck tempo of the 1933 version. In 1947, an overnight disc jockey named Kurt Webster, at station WBT in Charlotte, North Carolina, found the 1938 version in a box of old records he had recently received. He played it on the air and the radio station's phones never stopped ringing; the callers wanted to hear the song again. The calls continued, now joined by record stores wanting to know how to order copies of the record. Other radio markets began playing the song, prompting Decca to press new copies. Since the Weems orchestra had also recorded "Heartaches" for Victor, that company decided to re-release its own version of the song. Both labels shared credit on the charts. "Heartaches" topped the Hit Parade on April 19, 1947; nine years after it was recorded. In a 1960 interview, band member Elmo Tanner related that he and Weems received nothing for the reissue as both men had let their contracts expire while they were in the Merchant Marine.

The new-found popularity of the 1938 "Heartaches" came at a time when Weems was struggling to re-form his band; many former members had other music-related jobs, others were no longer interested in performing. Two of his band members were killed in World War II. Weems was then able to recruit new band members and was again being asked to play at the same venues as before the war. Ted Weems made front-page news in 1947 when he publicly repaid his debt to disc jockey Kurt Webster, who had revived "Heartaches" and thus Weems's career. Weems staged a benefit performance by his band on June 6, with all proceeds going to war veteran Webster. Decca cashed in on Weems's new popularity by reissuing another oldie, "I Wonder Who's Kissing Her Now" with vocals by Perry Como, which became another major chart hit.

Despite this sudden surge of popularity for Weems, the hits dried up after 1947. Weems continued touring until 1953. At that time, he accepted a disc jockey position in Memphis, Tennessee, later moving on to a management position with the Holiday Inn hotel chain. Perry Como played host to his old boss, Elmo Tanner, and three other Weems band members on his Perry Como's Kraft Music Hall show of October 18, 1961.

Ted Weems died of emphysema in Tulsa, Oklahoma, in 1963. He had been operating a talent agency in Dallas with his son which also served as his band's headquarters. Weems was in Tulsa with his band for an engagement the day he was taken ill. His son Ted Jr. led a revival band sporadically during the 1960s and 1970s.

Listen

 * Ted Weems and his Orchestra on RedHotJazz
 * audio file of Perry Como with Ted Weems Orchestra singing "Cabin of Dreams" on the "Fibber McGee & Molly" show on NBC October 11, 1937
 * Beat the Band April 7, 1940 episode
 * Ted Weems Recordings at Internet Archives
 * Ted Weems recordings at the Discography of American Historical Recordings.

title: Ted Weems


text:
Wikipedia:Articles for deletion/Fuck-band

Delete. Entire contents of page are "FUCK YOU, HAHA YOU READ THIS?!?!". Main page for "Fuck" links to this page; I suspect that link should be taken away as well, but I don't know. -Rwv37 15:21, May 9, 2004 (UTC)
 * Speedy Delete, but leave the link, there really is a band called Fuck. - Lee (talk)  15:25, 9 May 2004 (UTC)

 * Should have been tagged for speedy deletion. -- Cyrius|&#9998 16:00, May 9, 2004 (UTC)