text:
Sheba son of Bichri

In the Old Testament, Sheba was a Benjaminite leader who revolted against King David, recounted in 2 Samuel.

In the Bible
Sheba was a son of Bichri, of the family of Becher, the son of Benjamin, and thus of the tribe of King Saul.

When David returned to Jerusalem after the defeat of Absalom, strife arose between the ten tribes and the Tribe of Judah, because the latter took the lead in bringing back the king. Sheba took advantage of this state of things, and raised the standard of revolt, proclaiming, "We have no part in David." With his followers he proceeded northward. David seeing it necessary to check this revolt, ordered Amasa to summon the army. When Amasa delayed his task, David appointed Abishai and Joab to take the gibborim ("mighty men") and the body-guard and such troops as he could gather, and pursue Sheba. Joab took the opportunity to kill Amasa. Then Joab and Abishai arrived at the city of Abel-beth-maachah, where they knew Sheba to be hiding. They besieged the city. An unnamed wise woman from the city convinced Joab not to destroy Abel Beth-Maacah, because the people did not want Sheba hiding there. She told the people of the city to kill Sheba, and his head was thrown over the wall to Joab.

In the Talmud
In Tosefta Terumot 7:19, the rabbis debate whether it was proper under Jewish law to give up Sheba in order to save the city from Joab's army. Rabbi Simeon bar Yochai said giving up Sheba is forbidden. Rabbi Judah bar Ilai said the wise woman acted properly because Joab had the city surrounded. Everyone in the city would be killed including Sheba so it was better to give up Sheba and save everyone else.

This story served as the source for the subsequent halachic discussion whether it is permissible for a group or community to save itself by sacrificing an individual. The Tosefta establishes the principle that we may not save a community by sacrificing an individual, unless the original demand was for a specified individual. R. Shimon b. Lakish adds the condition that the specified individual be deserving of death because of a crime he committed. This view has been codified by Maimonides in his code of Jewish Law.

Sanhedrin 101b identified Sheba with two other men: "A Tanna taught: Nebat, Micah, and Sheba the son of Bichri are one and the same." The three interpreted signs and portents to mean that they would reign. "Three beheld but did not see."

title: Sheba son of Bichri


text:
Genoa, Houston

Genoa is an area in Houston, Texas, United States located about 15 mi southeast of Downtown Houston; it was formerly a distinct unincorporated area in Harris County.

History
J. H. Burnett established Genoa in 1892; he gave the community the name "Genoa" because he believed that the climate was similar to the climate of Genoa, Italy. The post office opened during that year. The founder built a railroad depot serving the Galveston, Houston and Henderson Railroad, five houses, one hotel, and one store.

The community was located along a main street that is now known as Almeda Genoa Road (the road from Almeda to Genoa). The east end of the community was the Old Galveston Road (Texas State Highway 3) and the Galveston, Houston, Henderson Railroad. The western edge was Freestone Street and the railway just to the west. Where the main street continued east from Old Galveston Road became known as Genoa Red Bluff (the road from Genoa to Red Bluff). The community also has another road on the east end of the community that is Allen Genoa Road (the road from Allen to Genoa)

The Handbook of Texas stated that Genoa "grew slowly." In 1914 the community had 200 people and several businesses, including a general store, a dairy, a nursery, a blacksmith shop, and a carpenter. By 1925 the community had 100 people; the population remained at this level until around 1941. During that year Genoa had 400 people and fifteen businesses. The population remained at that level until Houston annexed Genoa in the mid-1960s.

Local government
Houston City Council District E serves Genoa. As of 2008 Mike Sullivan represents the district.

County, state, and federal representation
Genoa is located within Harris County Precinct 2; as of 2008 Sylvia Garcia heads Precinct 2.

Genoa is located in District 144 of the Texas House of Representatives. As of 2008, Robert E. Tarlton represents the district. Genoa is within District 11 of the Texas Senate; as of 2008 Mike Jackson represents that district.

Genoa is in Texas's 22nd congressional district.

The United States Postal Service operates the Genoa Post Office at 10935 Almeda Genoa Road.

Education
Children in the Genoa neighborhood attend school in the Pasadena Independent School District. The area is zoned to Genoa Elementary School in Houston, Lomax Middle School in Pasadena, Elmer Bondy Intermediate School in Pasadena, and Pasadena Memorial High School in Pasadena.

Despite being located in Houston, it is not served by the Houston Independent School District.

Residents of Pasadena ISD (and therefore Genoa) are zoned to San Jacinto College.

By 1905 a school with one teacher and thirty students appeared.

Notable residents

 * Saburo Arai, a Houston-area Japanese American entrepreneur who led the Japanese Association and exempted Japanese already living in Texas from a law which banned ethnic Japanese from owning land

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

title: Genoa, Houston


text:
User talk:SeekingOne

Image:Austin-sparks.bmp
Hi! Thanks for uploading Image:Austin-sparks.bmp. I notice it currently doesn't have an image copyright tag. Could you add one to let us know its copyright status? (You can use if you release it under the GFDL, or  if you claim fair use, etc.) If you don't know what any of this means, just let me know where you got the images and I'll tag them for you. Thanks so much,   – Quadell (talk) (help)   14:26, Nov 14, 2004 (UTC)

P.S. Image:Austin-sparks picture.jpg too.

 * Hi. We could use source and copyright status info on Image:Astridlindgren.jpg as well. Thanks, -- Infrogmation 04:41, 16 Feb 2005 (UTC)

Biographies
Please do not recreate articles, such as Bill Freeman, that have been deleted following a complaint on OTRS. I note that this article was deleted several times before, including after an AfD. I urge you to read carefully applicable policy on biographies of living people. David.Monniaux 16:38, 8 June 2007 (UTC)

 * You are simply incorrect. The article survived a deletion attempt in the past because of the notability of the subject (which is verified by the dozen or so articles in several newspapers in several states that are online).  If there were problems with the article, that should have been discussed for editing purposes, not deleted and then blacked out.  Your blocking me just for restoring the article manifests a very heavy hand.  And it is silly that Wikipedia should kowtow to the Bill Freeman crowd's attempts at blacking out any online information. --SeekingOne 20:44, 9 June 2007 (UTC)

Unreferenced BLPs
Hello SeekingOne! Thank you for your contributions. I am a bot alerting you that 1 of the articles that you created  is tagged as an Unreferenced Biography of a Living Person. The biographies of living persons policy requires that all personal or potentially controversial information be sourced. In addition, to ensure verifiability, all biographies should be based on reliable sources. if you were to bring this article up to standards, it would greatly help us with the current Category:All_unreferenced_BLPs article backlog. Once the article is adequately referenced, please remove the unreferencedBLP tag. Here is the article:

Thanks!--DASHBot (talk) 23:42, 8 January 2010 (UTC)
 * 1) Mircea Albulescu -

Nomination of Honor Oak Christian Fellowship Centre for deletion
A discussion is taking place as to whether the article Honor Oak Christian Fellowship Centre is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

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

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. Mr. Guye (talk) 10:28, 30 August 2014 (UTC)

ArbCom elections are now open!
MediaWiki message delivery (talk) 12:50, 23 November 2015 (UTC)

title: User talk:SeekingOne


text: Wikipedia:WikiProject Pharmacology/Photographs/A


text:
Talk:Anglo-Saxon architecture

Untitled
Northhamptonshire should read Northamptonshire

Assessment

 * The strengths of this article are its introduction, its section on Historical context and its list of links which work.

 * Its main weakness lies in the fact that it doesn't give the reader a clear picture of what one might see in a building of this designation. What characteristics do Anglo-Saxon buildings have in common, apart from the typical decorations?

 * The lists include the most/all the best-known buildings of the period. But when I followed the links to some of them, the info was a stub. The significance of Bradford on Avon as one of the most complete and unaltered examples, for example, is not indicated either here or there!

 * The diagrams need to be integrated and given relevance with descriptive text. A photo of one of the best examples is needed at the top of the page, rather than that excellent picure of details which needs to be further down.

 * The article needs referencing. It needs inline referencing for any statement that might be questioned, or any claim that is made, or quotation.

For example:- "Greensted church has a nave of logs and a brick chancel" doesn't require inline referencing if there is a bibliography.

but "Greensted Church is the oldest wooden church in Europe" demands citing an inline reference.

 * There should be a bibliography of all books and websites consulted in the writing of the article.

--Amandajm 11:04, 20 December 2006 (UTC)

Canute's Palace
I can find no reference to this structure on the Internet, yet I have visited it. it is quite substantial and opposite the Red Funnel ferry terminalin Southampton. It is made of stone with two storeys.--Streona (talk) 13:28, 28 June 2008 (UTC)
 * Despite its name, this is a Norman house. See, for instance, Britannica. Warofdreams talk 23:58, 2 July 2008 (UTC)

Coptic?
...Coptic influenced architecture in the early period;. Coptic. How would a Coptic architectural influence have been transmitted? In the rotogravure section of the Sunday paper? Who would suggest this connection in print?--Wetman (talk) 22:05, 30 July 2010 (UTC)
 * Some Coptic links with Irish Insular Christianity are pretty generally accepted, but that is usually connected with manuscript illumination. Not sure I've heard the suggestion re Anglo-Saxon archictecture before. Johnbod (talk) 00:44, 31 July 2010 (UTC)

Concrete?
What is the basis of the claim that the Anglo-Saxons rediscovered concrete? What function did the Anglo-Saxon version of concrete have in its structures, or did it have no significant role? Pittsburgh Poet (talk) 14:59, 10 January 2014 (UTC)
 * ??? where is this in the article? Johnbod (talk) 15:16, 10 January 2014 (UTC)

St George's Tower, Oxford
Recent arguments and recently uncovered archaeological evidence have raised the possibility of St George's Tower, Oxford being a Saxon tower commanding the gate into the burh of Oxford. (This is an entirely different structure than the west tower of the church of St Michael at the North Gate.) A purely defensive structure of this sort as a survival from Anglo-Saxon times would be, I believe, unparalleled in England, and very rare in Europe. These theories have gained the acceptance of many architectural historians and I am going to insert as much into the article. Do feel free to contest the necessity of this action, but understand that I will not be asserting that these theories are absolutely provable. Brandt Nightingale (talk) 17:28, 4 October 2018 (UTC)
 * Make sure you use the secondary sourcing, which you say exists. Johnbod (talk) 17:41, 4 October 2018 (UTC)

title: Talk:Anglo-Saxon architecture


text:
Gonostomatidae

The Gonostomatidae are a family of mesopelagic marine fish, commonly named bristlemouths, lightfishes, or anglemouths. It is a relatively small family, containing only eight known genera and 32 species. However, bristlemouths make up for their lack of diversity with relative abundance, numbering in the hundreds of trillions to quadrillions. The genus Cyclothone (with 13 species) is thought to be one of the most abundant vertebrate genera in the world.

The fossil record of this family dates back to the Miocene epoch. Living bristlemouths were discovered by William Beebe in the early 1930s and described by L. S. Berg in 1958. The fish are mostly found in the Atlantic, Indian, and Pacific Oceans, although the species Cyclothone microdon may be found in Arctic waters. They have elongated bodies from 2 to 30 cm in length. They have a number of green or red light-producing photophores aligned along the undersides of their heads or bodies. Their chief common name, bristlemouth, comes from their odd, equally sized, and bristle-like teeth. They are typically black in color which provides camouflage from predators in deep, dark waters. They mainly feed on zooplankton and small crustaceans due to their small size.

Morphology
Bristlemouths are protandrous, therefore a male first hermaphrodite. They begin their lives as males and some of them switch to female. Male bristlemouths are smaller than females.

Bristlemouths have large jaws that are capable of catching prey larger than themselves. The length of the S. glarisianus's (a species of Bristlemouth) lower jaw is equaled to 70% of the entire length of their head. The lower jaw of the Bristlemouths is not functional in terms of masticating their prey. It is therefore hypothesized that they swallow their prey tail first.

Bristlemouths are extremely small, measuring on average 75 mm. Bristlemouths have elongated bodies, small eyes, short snouts, large mouths, and large jaws. The position of the dorsal fin begins in line with the anal fin. The difference between bristlemouths species is found in the intensity of their pigmentation and photophore size. For the majority of the species, the morphology remains the same.

Bristlemouths are mostly dark in pigmentation but at times can display translucently. Bristlemouths contain a pineal organ which functions to detect slow changing ambient light. This allows the Bristlemouth to have control over its circadian clock and seasonal behavior.

Due to the small size of the fish, they are easy prey to dragonfish and fangtooths.

Taxonomy
Some classifications include the genera Pollichthys and Vinciguerria, but this article follows FishBase in placing them in the family Phosichthyidae.

Some classifications include species in the genus Zaphotias, but these are junior synonyms of the species Bonapartia pedaliota.

Feeding habits
Brislemouths feed mostly on zooplankton and small crustaceans. Their diet is composed of a range from 92 to 98% of Crustacea. A minor part of their diet is made up of opportunistic encounters with smaller fish. Brislemouths that consume fish prey are found in individuals ranging from 70 mm to 75 mm. Bristlemouths do not have seasonal trends when it comes to their feeding habits.

Bristlemouths are diel vertical migrators, therefore migrating closer to the surface waters in the nighttime in order to find more food. Out of the thirteen bristlemouth species, eight have been found near the surface therefore explaining their DVM behaviors.

Bristlemouths are able to efficiently capture their prey due to their bioluminescent nature.

Bioluminescence
Bristlemouths are light emitting fish. Bristlemouths rely on their bioluminescence for different outcomes. Some rely on it to find prey while others use it to avoid predation. However, the most common way that their bioluminescence is used is to signal between fish in the same way people "dance or wear bright colors at the nightclub."

title: Gonostomatidae


text:
Liza Frulla

 Liza Frulla (born March 30, 1949, in Montreal, Quebec), formerly known as Liza Frulla-Hébert, is a former Canadian politician. She was a Liberal Member of the National Assembly of Quebec from 1989 to 1998, a Liberal Member of Parliament from 2002 to 2006, and a member of the Cabinet of Prime Minister Paul Martin.

Background
All four of Frulla's grandparents were born in Italy and like many Italian Quebeckers, her family was strongly federalist and Quebec Liberal oriented. In college she says she was not politically involved as she voted "yes" in the 1980 referendum, believing it was only fair to give René Lévesque's government a mandate to negotiate, but when the results were strongly "no", she reverted to federalism. She then later worked as a marketer for Labatt Breweries when she regularly met with government officials and eventually joined the Quebec Liberals under Robert Bourassa.

Early career
From 1974 to 1976, Frulla worked for the public affairs service of the organizing committee for the 1976 Montreal Olympics. She subsequently became the first woman reporter accredited to cover professional sport in the electronic media.

Provincial politics
From 1989 to 1998, she represented the riding of Marguerite-Bourgeoys in the National Assembly of Quebec. She was Minister of Communications and Minister of Cultural Affairs. She was vice-chair of the "No" committee in the 1995 Quebec referendum. However, on November 1, 2007, while appearing on the RDI program Le Club des Ex, she admitted to having voted for the "Yes" side in the 1980 referendum.

In 1998, she left the National Assembly to host her own show, Liza, on public broadcaster Radio-Canada until 2002.

Federal politics
She was elected to Parliament in a 2002 by-election in the now-defunct riding of Verdun—Saint-Henri—Saint-Paul—Pointe-Saint-Charles. After that riding was merged with portions of neighbouring ridings to form Jeanne-Le Ber, she was re-elected by a razor-thin margin over Thierry St-Cyr in 2004; she subsequently lost to him in 2006.

Frulla has the prenominal "the Honourable" and the postnominal "PC" for life by virtue of being made a member of the Queen's Privy Council for Canada on December 12, 2003. She was the Minister of Canadian Heritage and Minister responsible for the Status of Women in the cabinet of Prime Minister Paul Martin and previously served as Minister of Social Development.

Honours
In 2016, she was made an Officer of the National Order of Quebec. In 2017, she was appointed as a Member of the Order of Canada.

title: Liza Frulla


text:
Talk:The Cheat (1915 film)

The article says

Untitled

 * he takes possession of her body.

I can't tell if this is about sadism, borderline prostitution, or the occult! --Jerzy(t) 17:55, 2004 Jul 20 (UTC)
 * Three years and ten days later, I can't either. Will search about for the answer and, if that fails, slap a tag (or four) on it. Picaroon (Talk) 18:24, 30 July 2007 (UTC)

title: Talk:The Cheat (1915 film)


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Eva Tanguay

Eva Tanguay (August 1, 1878 – January 11, 1947) was a Canadian singer and entertainer who billed herself as "the girl who made vaudeville famous". She was known as "The Queen of Vaudeville" during the height of her popularity from the early 1900s until the early 1920s. Tanguay also appeared in films, and was the first performer to achieve national mass-media celebrity, with publicists and newspapers covering her tours from coast-to-coast, out-earning the likes of contemporaries Enrico Caruso and Harry Houdini at one time, and being described by Edward Bernays, "the father of public relations", as "our first symbol of emergence from the Victorian age."

Early life
Tanguay was born in 1878 in Marbleton, Quebec. Her father was a doctor. Before she reached the age of six, her family moved from Quebec's Eastern Townships to Holyoke, Massachusetts. Her father died soon after. While still a child she developed an interest in the performing arts, making her first appearance on stage at the age of eight, circa 1886, at an amateur night in Holyoke. In her earliest days she was promoted through a small theater company operated by one Paul C. Winkelmann, a successful 16-year-old multi-instrumentalist who lived next door to her family and who used his influence to give a testimonial benefit show for her at the Holyoke Opera House, a venue which she would return to years later after establishing her own act.

Two years later, she was touring professionally with a production of a stage adaptation of the popular Frances Hodgson Burnett novel Little Lord Fauntleroy. Tanguay eventually landed a spot in the Broadway musical My Lady in 1901. The 1904 show The Chaperons started her rise in popularity. In 1904 and 1905, her career reached new heights as she starred in The Sambo Girl, which debuted the song "I Don't Care," composed specifically for her. By 1905, she was also performing in vaudeville as a solo act, as she would do for much of the remainder of her career.

Stage career
Although she possessed only an average voice, the enthusiasm with which Tanguay performed her suggestive songs soon made her an audience favorite. She went on to have a long-lasting vaudeville career and eventually commanded one of the highest salaries of any performer of the day, earning as much as $3,500 a week ($ in dollars) at the height of her fame around 1910.

After seeing her perform, English poet and sexual revolutionary Aleister Crowley called Tanguay America's equivalent to Europe's music hall greats Marie Lloyd of England and Yvette Guilbert of France. The American Genius, he wrote, "is unlike all others. The 'cultured' artist, in this country, is always a mediocrity... The true American is, above all things, FREE; with all the advantages and disadvantages that that implies. His genius is a soul lonely, disolate, reaching to perfection in some unguessed direction... Eva Tanguay is the perfect American artist. She is... starry chaste in her colossal corruption."

Tanguay is remembered for brassy, self-confident songs that symbolized the emancipated woman, such as "It's All Been Done Before but Not the Way I Do It", "I Want Someone to Go Wild with Me", "Go as Far as You Like", and "That's Why They Call Me Tabasco". In showbiz circles, she was nicknamed the "I Don't Care Girl" after her most famous song, "I Don't Care". She was brought in to star in the 1909 Ziegfeld Follies, where she replaced the husband-and-wife team of Jack Norworth and Nora Bayes, who were engaged in a bitter salary and personal feud with Ziegfeld. Tanguay requested that the musical number "Moving Day in Jungle Town" be taken from rising talent Sophie Tucker and given to her. Despite this, the two later became close friends.

Tanguay spent lavishly on publicity campaigns and costumes. One obituary notes that a "clever manager" told Tanguay early in her career that money made money. She never forgot the lesson, buying huge ads at her own expense and on one occasion allegedly spending twice her salary on publicity.

Gaining free publicity with outrageous behavior was one of her strengths. In 1907, she stayed with married entertainment journalist and publicist C.F. Zittel in a Brooklyn hotel for nearly a week. Zittel's wife uncovered the affair by hiring detectives dressed as room-service bellhops to burst into the room. The event made headlines and did not damage Eva's popularity, reputation, or box-office success. She also got her name in the papers for allegedly being kidnapped, allegedly having her jewels stolen, and being fined $50 in Louisville, Kentucky, for throwing a stagehand down a flight of stairs.

Stage costume
Her costumes were as extravagant as her personality. In 1910, a year after the Lincoln penny was first issued, Tanguay appeared on stage in a coat entirely covered in the new coins.

Recording
Tanguay only made one known recording ("I Don't Care") in 1922 for Nordskog Records. In addition to her singing career, she starred in two film comedies, which used the screen to capture her lusty stage vitality. The first, titled Energetic Eva, was made in 1916. The following year, she starred with Tom Moore in The Wild Girl.

Retirement
Tanguay was said to have lost more than $2 million ($ in dollars) in the Wall Street crash of 1929. In the 1930s, she retired from show business. Cataracts caused her to lose her sight, but Sophie Tucker, a friend from vaudeville days, paid for an operation that helped to restore some of her vision.

Autobiography
At the time of her death, Tanguay was working on her autobiography, to be titled Up and Down the Ladder. Three excerpts from the autobiography were published in Hearst newspapers in 1946 and 1947.

Death
Tanguay died on January 11, 1947, aged 68, in Hollywood. She was interred in the Hollywood Memorial Park Cemetery, now Hollywood Forever Cemetery.

Legacy
In 1953, Mitzi Gaynor portrayed Eva Tanguay in a fictionalized version of her life in The I Don't Care Girl.

Family
Tanguay married twice, although she was incorrectly reported to have been married up to four times, due in part to her 1908 public engagement to extremely popular cross-dressing performer Julian Eltinge, who played the bride while she dressed in traditional male formal attire. They exchanged rings but never legally wed.

Her first marriage was to dancer John Ford in 1913, but they divorced after four years. Following her divorce, Tanguay was romantically linked, though never married, as was sometimes reported, to vaudeville dancer Roscoe Ails. She terminated the relationship after Ails's behavior became increasingly erratic and violent.

In 1927, aged 49, Tanguay married her piano accompanist, 25-year-old Al Parado. Shortly after the marriage, she had it annulled on the grounds of fraud. She claimed that Parado had at least two other names, which he used so frequently that she was not sure which one was real. The marriage was actually a publicity ploy and was dissolved by Tanguay when it did not bear the intended promotional results.

Literature

 * Andrew L. Erdman: Queen of Vaudeville: the story of Eva Tanguay, Ithaca, NY: Cornell Univ. Press, 2012, ISBN 978-0-8014-4970-3

title: Eva Tanguay


text: Talk:The Lord of the Rings (1981 radio series)


text:
Jean Langlais

Jean François-Hyacinthe Langlais III (15 February 1907 – 8 May 1991) was a French composer of modern classical music, organist, and improviser. He described himself as "Breton, de foi Catholique" ("Breton, of Catholic faith").

Biography
Langlais was born in La Fontenelle (Ille-et-Vilaine, Brittany), a small village near Mont Saint-Michel, France to Jean-Marie-Joseph Langlais II, a blacksmith and Flavie Canto, a seamstress. Langlais became blind due to glaucoma when he was only two years old and was sent to the Institut National des Jeunes Aveugles (National Institute for Blind Children) in Paris, where he began to study the organ, with André Marchal. From there he progressed to the Paris Conservatoire, obtaining prizes in organ and studying composition with Marcel Dupré and Paul Dukas. He also studied improvisation with Charles Tournemire.

After graduating, Langlais returned to the National Institute for Blind Children to teach, and also taught at the Schola Cantorum in Paris from 1961 to 1976. Many of his students went on to become important musicians, including organists and composers; among them was the American Kathleen Thomerson, who later published a bio-bibliography about him. Another one was Margreeth Chr. de Jong, a Dutch organist, composer and music educator.

His first wife Jeannette asked his former student, personal recital liaison and friend Ann Labounsky in 1972 to write Langlais' biography Jean Langlais the Man and His Music, though it was not published until 2000; nine years after Langlais' death. Labounsky did her doctoral paper in 1991 on the life and works of Langlais and fortunately she was able to share some of it with Langlais before he died. However Langlais was displeased as Labounsky was truthful in what she saw as Langlais wanted to be painted as the way he saw his truth. Labounsky admitted that at times Langlais could be a complex person but Langlais did not see himself this way. This was partly due to the region of Brittany in which he grew up as the Bretons considered themselves to be a proud people who loved to tell folklore.

It was as an organist that Langlais made his name, following in the footsteps of César Franck and Charles Tournemire as organiste titulaire at the Basilica of Sainte-Clotilde in Paris in 1945, a post in which he remained until 1988. He was much in demand as a concert organist, and widely toured across Europe and the United States. His 3rd North American tour lasted from January through March 1956, and saw him play on both coasts.

Langlais died in the 15th arrondissement of Paris at the age of 84, and was survived by his second wife Marie-Louise Jaquet-Langlais and three children, Janine, Claude and Caroline. The position of organist at Sainte-Clotilde was succeeded to by Jacques Taddei.

Music
Langlais was a prolific composer, composing 254 works with opus numbers, the first of which was his Prelude and Fugue for organ (1927), and the last his Trio (1990), another organ piece. Although best known as a composer of organ music and sacred choral music, he also composed a number of instrumental, orchestral and chamber works and some secular song settings.

Langlais' music is written in a highly individual eclectic style, venturing well beyond what might be expected of mid-twentieth-century French music, with rich and complex harmonies and overlapping modes, sometimes more tonal than his contemporary, friend and countryman Olivier Messiaen, sometimes related to his two predecessors at Sainte-Clotilde, Franck and Tournemire, but sometimes also employing serial techniques and often exhibiting an earthy, Celtic folkiness which owes not a little to Bartók: "Il y a toujours des artichous dans sa musique" as one early reviewer wrote.

Owing to his blindness, Langlais's method of composition involved him thinking about the work in every detail over a long period, and only then writing it down in shorthand Braille. He would then dictate each note and its rhythmic value to an amanuensis (often his first wife Jeannette) to produce the full score.

His best-known works include his four-part masses, Messe solennelle and Missa Salve Regina, his Missa in simplicitate for unison voice and organ, and his many organ compositions, including:
 * Hymne d'actions de grâces from Three Gregorian Paraphrases
 * La nativité and Les rameaux (The Palms) (Poèmes Evangeliques)
 * Chant héroïque, Chant de paix, and De profundis from Nine Pieces
 * Kyrie "Orbis factor"  from Livre œcuménique
 * Incantation pour un jour saint (Incantation for Easter)
 * Cantilène (Suite brève)
 * Suite médiévale
 * Folkloric Suite
 * Trois méditations sur la Sainte Trinité
 * Fête, Op. 51
 * 24 Pieces for harmonium or organ, Op. 6
 * Hommage à Frescobaldi

Albums

 * Langlais joue Langlais, 1976
 * Missa Salve Regina; Messe solennelle, (English Chamber Orchestra Brass Ensemble; The Choir of Westminster Cathedral/David Hill), 1988
 * Jean Langlais Live, St. Augustin, Wien, 1993
 * Organ works (Kevin Bowyer), 1994
 * Messe solennelle - Missa in Simplicitate - Missa Misericordiae Domini - Ensemble Vocal Jean Sourisse, dir. Jean Sourisse, 1996
 * Suite Médiévale / Cinq Méditations sur l'Apocalypse, 1996
 *  The complete organ works of César Franck on the organ of the Basilica of Sainte Clotilde, Paris (1963) [2 CD], 1996
 * Chants de Bretagne [Andréa Ar Gouilh voix - Jacques Kauffmann, orgue, Orgue Cavaillé-Coll de Saint-Servan], 1997
 * Musique de chambre avec piano, 2001
 * Un centenaire (George Baker, organ), 2007

DVDs

 * Life and Music of Jean Langlais, 2007, Los Angeles chapter of the American Guild of Organists.

title: Jean Langlais


text:
User:Panoramastitcher

de:Benutzer:Panoramastitcherfr:Utilisateur:Panoramastitcher

Joined: July 20th 2004.

Currently living in Cologne, Germany.

title: User:Panoramastitcher


text:
List of rulers of Qara Qoyunlu

The ruling family of the Qara Qoyunlu descended from the Yıwa tribe of the Oghuz Turks, specifically, the Baharlu tribe. They ruled over present-day Iran, Iraq, Azerbaijan and eastern Turkey.

Qara Qoyunlu rulers

 * Yellow Shaded row signifies Progenitor of Qara Qoyunlu dynasty.
 * Pink Shaded row signifies Qara Qoyunlu rulers under Timurid vassalage.

title: List of rulers of Qara Qoyunlu


text: Template:Gallery

title: Template:Gallery


text: User talk:57.66.31.2

title: User talk:57.66.31.2


text:
Talk:Grand Duke Dmitri Pavlovich of Russia

Old talk
Wait, he was cured of tobercuosis in 1942? A year after dying? Seems a bit odd to me.

"the somewhat fascist Young Russian movement around Alexander Kazem-Bek, who was later found out to have been a Soviet agent provocateur — a thoroughly dishonourable affair." - this is actually not a fact, but rather a theory and not a very plausible one. Alexander Kazem-Bek was hardly a Soviet agent, though he did eventually move to and died in the Soviet Union. He moved back there probably just like many others in those times to get back to their motherland under a false hope that things will get better simply because its Russia. The organization he founded was called "Impertsy", and was indeed "somewhat fascist".

More old talk
The phrase in the first sentence "one of the few Romanovs to escape execution by the Bolsheviks after the Russian Revolution" is inaccurate. Before the Russian Revolution there were 53 Romanovs living in Russia; 17 were executed and 35 escaped. Nicholas Constantovich, a grandson of Nicholas I had been exiled to Central Asia for stealing his mother's diamond necklace. He was killed in 1918 in Tashkent but the circumstances are unknown.

References: http://www.angelfire.com/pa/ImperialRussian/royalty/russia/survivor.html and "The Flight of the Romanovs" by John Curtis Perry and Constantine Pleshakov. --Susan/sef127 01:53, 19 July 2007 (UTC)

The inventor of doubling in backgammon?
Gammonlife has tentatively credited Dmitri with introducing the idea of doubling (though not necessarily the doubling cube) to New York backgammon players, quoting a contemporaneous news story.
 * "Also, they say the innovation of "doubling" was important. This, according to one story, was thought of by the Grand Duke Dmitri, who lives in Paris where backgammon is called "tric trac", and who has been playing it for years." The New Yorker magazine, Talk of the Town section, pages 12 and 13, September 6, 1930.

--Vrmlguy (talk) 14:29, 15 January 2009 (UTC)

This is a very importantant contibution to one of the worlds oldest and most popular games. I think this should get added to the main page. Info of him as inventor of doubling also mention in 1931 Vanity Fair http://www.bgonline.org/forums/webbbs_config.pl?read=28703 --meditatingbear —Preceding unsigned comment added by 67.136.238.91 (talk) 00:33, 19 June 2009 (UTC)

A Commons file used on this page has been nominated for deletion
The following Wikimedia Commons file used on this page has been nominated for deletion: Participate in the deletion discussion at the nomination page. Community Tech bot (talk) 04:08, 18 July 2018 (UTC)
 * Восковые фигуры Феликса Юсупова и Григория Распутина.JPG

Original research and bias
Just cleaned up several parts that smacked of original research, or at least opinionated, un-neutral POV. I also changed the "Dmitri" to "Pavlovich" in as many places as I could to be more encyclopedic. There's still some work to do here (especially with the details of Rasputin's murder still being muddy), but I haven't got time to rewrite it all now. --Snowgrouse (talk) 20:34, 15 April 2019 (UTC)


text:
Talk:Yahoo! Launch

To create an account you have to give personal information about yourself. Thus, the account is not free. Dubidub 18:08, 20 Jul 2004 (UTC)

 * I think in this context, most people would assume that the word "free" was being used in the sense "without charge". That the account requires personal information does not represent a "charge" or "cost" in most people's minds, although obviously it is "the price you pay" for the extra services, so I understand what you're getting at. However, I don't think replacing "free" with "does not cost money" makes this any clearer to the casual reader, since they are used synonymously; so I've phrased it with "free, although" instead. - IMSoP 15:23, 22 Sep 2004 (UTC)

title: Talk:Yahoo! Launch


text:
Talk:The Cheat (Homestar Runner)

The Rest of the Article's History
The following portion of the history of the article The Cheat (film) records the editing of the text of this page's article prior to this date; see that history for links to differences and prior versions. --Jerzy(t) 18:10, 2004 Jul 20 (UTC)

 * 18:38, 2004 Jul 17 131.247.115.74
 * 18:40, 2004 Jul 15 Gamaliel m (cat)
 * 16:29, 2004 Jul 7 68.94.35.221 (cleaned up some of my grammar.)
 * 19:34, 2004 Jul 6 68.94.21.179 (some tidbits about T.C., namely his DJ job and fake ID)
 * 08:50, 2004 Jul 6 Gamaliel m (cat)
 * 13:54, 2004 Jul 2 EddEdmondson m (sp and gramm fixes)
 * 13:50, 2004 Jul 2 24.92.240.27
 * 22:57, 2004 Jun 28 Starfoxy m
 * 16:04, 2004 Jun 23 Dmn m (death to blank lines at the top of articles)
 * 00:07, 2004 Jun 23 MakeRocketGoNow m (Category:Homestar Runner)
 * 04:25, 2004 Jun 4 Cprompt (Minor grammar/fact corrections, reword, linking, removal of extraneous trivia/spoilers.)
 * 04:08, 2004 Jun 4 Template namespace initialisation script
 * 22:05, 2004 Jun 2 68.19.90.104
 * 18:51, 2004 Jun 2 68.19.90.104
 * 01:07, 2004 May 10 Hcheney m (Reverted edits by 68.114.7.31 to last version by Bryan Derksen)
 * 01:06, 2004 May 10 68.114.7.31
 * 07:36, 2004 May 8 Bryan Derksen (copyedit, merge in a correction someone made)
 * 07:32, 2004 May 8 Bryan Derksen m (Reverted edits by 12.221.100.173 to last version by 68.0.83.74)
 * 07:31, 2004 May 8 12.221.100.173
 * 07:31, 2004 May 8 12.221.100.173
 * 16:41, 2004 May 6 68.0.83.74
 * 14:21, 2004 May 4 64.75.76.22
 * 14:19, 2004 May 4 64.75.76.22
 * 03:21, 2004 Apr 28 68.158.209.115
 * 00:22, 2004 Apr 22 161.115.209.6
 * 20:03, 2004 Apr 5 209.158.248.156
 * 06:08, 2004 Apr 3 68.201.70.84 (Corrected spelling of the word around in second paragraph (was "aroun").)
 * 21:36, 2004 Mar 23 Alexwcovington
 * 21:35, 2004 Mar 23 Alexwcovington
 * 14:34, 2004 Mar 19 Loui Da Boss
 * 00:47, 2004 Mar 10 Meelar (context)
 * 00:47, 2004 Mar 10 Boarder8925
 * 23:37, 2004 Mar 7 62.64.202.114
 * 19:48, 2004 Mar 7 AaronSw (added box)
 * 18:24, 2004 Mar 7 24.190.92.150
 * 18:24, 2004 Mar 7 24.190.92.150
 * 08:00, 2004 Mar 7 AaronSw
 * 07:51, 2004 Mar 7 AaronSw
 * 07:49, 2004 Mar 7 AaronSw
 * 09:15, 2004 Feb 14 Rfc1394 m
 * 22:33, 2003 Jun 7 The Anome (two different topics; put a line across, thus)
 * 22:31, 2003 Jun 7 Eszett

title: Talk:The Cheat (Homestar Runner)


text:
Talk:First Epistle of Peter

Rome
"If Rome is its true origin, then that fact would strengthen the case that it was actually written by Peter, and if by Peter, then written around AD 60." There's no logic to this circular statement. I've removed it from the entry. The motivation for an early date is to link this letter with apostolic Peter. "If Roman, then of Peter. If Petrine then early. If early, then Petrine." The Shepherd of Hermas was also written in Rome. But it was not written by Peter. Wetman 18:11, 20 Jul 2004 (UTC)

Yeah, but the Shepherd of Hermas doesn't claim to have been written by Peter. Tom129.93.17.174 02:58, 1 October 2007 (UTC)

"Apostle of hope"
" Peter has been called "the apostle of hope," because this epistle abounds with words of comfort and encouragement fitted to sustain a "lively hope." " This lovely thought, though appreciative and pious, conveys no useful information about this text, not even who called Peter the "apostle of hope," a connection based apparently on a conviction that Peter was the actual author of this text. If "hope" is indeed a theme of this text, the entry should develop its thematic uses. Perhaps the implications of Early Christian church organization might be apropos here too: this is also a political document, is it not? There should also be a link to pseudepigraphy in this entry, as with all pseudepigraphical works. --Wetman 19:05, 26 Jan 2005 (UTC)

Reference in 1 Clement (for dating 1 Peter)
I think there should be reference made to 1 Clement, written around 100 AD, apparently quoting 1 Peter since that would be relevent to deciding the date. This quotation is in 1 Clement 49:5 and says "love covereth a multitude of sins" which matches 1 Peter 4:8. When I looked at the greek (see GreekBible.com) I think it matches exactly the Greek in the 1 Clement version (see Greek of 1 Clement, note: it works better if you make the font Symbol). I will add this information to the article if no one has a problem, though I would still like to find a better formatted version of the Greek for 1 Clement. --KyleT 19:42, 25 February 2006 (UTC)

Similarly, one could make reference to Pliny the Younger's correspondence with Trajan about Christian persecution in Bithynia-Pontus around the year 112 CE as a way of possibly approximating the date of 1 Peter's composition. — Preceding unsigned comment added by BCRW-Tuttle (talk • contribs) 15:31, 10 May 2012 (UTC)

"Is the Septuagint really an *inconceivable* source for the real Peter?"
This question was recently asked— rhetorically— in an edit summary. The "real" Peter was a fisherman of Galilee, speaking Aramaic. What are the chances he could read Aramaic, let alone read Greek? The Septuagint had recently been translated into Greek for the Greek-speaking, culturally assimilated Hellenized Jews of Alexandria, who were increasingly unable to read scripture in Hebrew. Yes, Virginia, the Septuagint really is an *inconceivable* source for the "real" Peter to be quoting. --Wetman 22:54, 26 April 2006 (UTC)

No, strictly speaking, based on the evidence cited, it would be *improbable*, not *inconceivable*. (Although perhaps it would be inconceivable for the Sicilian). The evidence cited is poor and poorly cited, BTW. (1) At the point of the writing of 1 Peter, it is possible that the LXX had been extant in some form for three centuries, not "recently translated." (2) A large number of more or less direct NT citations of the OT appear to be LXX citations, (340 of 386, categories A-E of Archer and Chirichigno's "OT Quotations in the NT"). Instances of citation from the LXX are true of less "Hellenized" authors such as Matthew (not Hellenized in terms of Jewish orientation in content), Mark (in terms of language), and John (language and content). All of this to say that you can't assume from LXX quotations alone that an author is a Hellenized Jew.

I think it would be fair to say the following: Many critical commentators think it quite unlikely that 1 Peter was written by a Galilean fisherman. The major reasons for this are (1) the relatively high quality of Koine evident in the epistle (2) apparent traces of rhetorical training evident in the letter (3) consistent quotation from the LXX. This hinges on rejecting the conjectured possibilities that (1) a Galilean fisherman could have gained considerable learning at some point in his life or (2) that cooperation with Sylvanus could have had a significant influence on the composition of the letter. Both are conjectures (although the second is based on internal evidence). Arguments for and against both conjectures are in the realm of conjecture. In my opinion, however, the existence and nature of the conjectures means that under a rationally defensible definition of inconceivable, it is not inconceivable that the LXX is a source for the real Peter. That puts us in the realm of the probable or improbable, where other presuppositions are going to color one's decisions.

--21:35, 24 February 2007 (UTC)dkwright

 * Inconceivable for the "historical" Peter, a "fisherman of Galilee"— in spite of his unlikely name. The switch to the author of 1 Peter wasn't performed subtly enough to confuse any of us who are paying attention. Of course these texts, in the form they reach us, are thoroughly Hellenized. Everyone knows that. --Wetman 22:09, 24 February 2007 (UTC)

 * The claim about Hellenization is out of step with current scholarship (critical, liberal, conservative, you name it) on the 2nd Temple Jewish background of the NT, which has restored a sense of how deeply Jewish so much of the NT is in content and expression. There has been long and steady correction away from the notion of thorough Hellenization. In NT studies, there is now a much greater diversity of opinion on this across a wide spectrum of scholars. In fact, I think it would be fair to say that Hellenization in this sense is fairly "out", whether at Tuebingen or an evangelical seminary. Most assuredly, everyone no longer "knows that" (regardless of their other presuppositions).
 * I don't know what you are referring to with the posited subtle "switch to the author of 1 Peter." I am not trying to be subtle at all, or fool anyone.  Surely, the specific argument about Peter and LXX is ultimately in the context of the overall argument about the authorship of 1 Peter, i.e. was it written by the historical Peter, a Galilean fisherman?  "Yes" is the typical answer from the POV of Christian tradition. "No" is the typical answer from the POV of critical scholarship.  Within that context, one of the many sub-arguments is "could a Galilean fisherman even know or be able to read the LXX?"
 * My intent was not to fool anyone, but to tweak you on your thinly argued blusteriness concerning this. I, too, have a distinct POV (very much traditionally Christian), which I have no desire to conceal. Yet, I appreciate informed and careful use of evidence, on any side of the issues.  I am at this moment reading a highly respected commentary on 1 Peter by Paul Achtemeier.  He argues for the pseudonymity of 1 Peter; he does so based on argument and evidence.  I don't agree with his conclusions, but I respect his scholarly approach. (I tried to summarize three main strands of evidence above).  I don't think your *inconceivable* and *Yes, Virginia* and *Everyone knows that* exhibit similar care. --dkwright 23:45, 24 February 2007 (UTC)

Reorganization
After reading this article I felt as thorough it deserved a rather through overhaul. There were many fragments of useful information, but the arrangement of this information was frenetic at best. There was a certain lack of scholarship, particularly the dreaded “most scholars say X” without argumentative support or textual citations. However, I did not take it upon myself to omit any of the information found. Indeed I bolstered many of those arguments. Instead I simply arranged the existing material in a more sensible form and then added more information. Hopefully the new structure will encourage further contributions.

There is one exception in that I omitted the following line, partially because it was covered already, partially because I simply could not work it in smoothly, and partially because I thought it was silly. I encourage anyone to reintroduce it to the article, and I give it here in full to facilitate that.

 * ”There is no evidence that Rome was called Babylon by the Christians until the Book of Revelation was published, i.e. circa 90-96 AD," say the editors of The International Standard Bible Encyclopedia, who conclude, however, that Babylon on the Euphrates was intended.

Some areas that the article is lacking, and could use as a nice addition would be a nice textual explanation of the various themes of the work, or at the least a summary of the material contained. I am not well equipped for this task. Also the article could use a section in which various interpretations of the assertions of the epistle are discussed. Again, I’m not the proper source for this job. Lostcaesar 03:51, 25 June 2006 (UTC)

Should someone attempt to reorganize this page, I suggest that there should be more contextualization of 1 Peter (in terms of its date and the social situation that it describes), and less on the "Harrowing of Hell", which appears to be less consequential to the subject and significance of the letter itself. BCRE, High,

Questions
The article reads: “there was little debate about Peter’s authorship until the advent of biblical criticism in the 18th century.” Was there little debate, or no debate? I left the statement as is, but I would like to see a refrence to some debate in antiquity if the article is going to read as such.

Is the use of “c.f.” inappropriate, if so I will cease to use it?

The article reads: “Modern scholars are skeptical that the apostle Simon Peter, the fisherman on the Sea of Galilee, actually wrote the epistle…” To my knowledge there is no concensus among modern scholars. I changed the article to read “Some modern scholars…” – a minor change and on I think better represents the field of work. I am not entierly comfortable with the highly ambiguous “some”, but I am not sure what else to do here. There certainly are main stream scholars who think Peter was the author of this letter.

There is one final issue of some sensitivity. The article has the following passage: “These concepts eventually gave rise to the Christian myth of the "Harrowing of Hell", which flowered in elaborated anecdotal medieval imagery.” I do not object to its inclusion, but the cause for sensitivity is that the Harrowing of Hell is doctrine for most Christians, and so such phrasing might be better reviewed. There certainly was medieval legend which grew from this doctrine, and so I welcome the passage, but perhaps a bit more subtlety is in order. I attempted an amendment, please review.

Lostcaesar 04:23, 25 June 2006 (UTC)

 * There is a problem writing about scholarly views in articles such as these. There is a large group of biblical scholars who teach at public universities around the US and UK and Germany (and probably other countries). They teach classes on the bible, and bible as literature, and biblical criticism, and history etc. And they generally agree on some of the bigger issues. On the other hand, there is a group of scholars who teach at Christian universities and they would probably be considered "conservative" and they tend to agree on a number of major points as well, only there is a difference between what the "liberal" scholars and what the "conservative" scholars agree on. Both are clearly valid POV, and we need to present both sides with out giving either undue weight. This tends to run into some problems with weasel words. And how do we define these two positions. Whatever the solution may be, I feel we should use it consistently throughout the articles on the books of the bible. I do not want to force a particular view on this article if it isn't appropriate, or doesn't meet concensus, but I feel we should mirror the format found in the 4 canonical gospel articles because they seem to be the best NT book articles.
 * "c.f." isn't inappropriate (though I had to pull out a dictionary on that one), I just made a minor edit that I thought read a little better. It isn't a big deal, and if the other way is superior, I won't complain about it being changed back.
 * As for the debate about authenticity, the only thing I found was the argument from silence regarding the Muratorian Canon. I'll keep digging for more info, but maybe my edits were a little premature. And as for the 'Harrowing of Hell' edits seem fine to me. Good work! --Andrew c 16:22, 26 June 2006 (UTC)

 * I think “weasel words” are even more problematic on religious topics. It is possible that a person’s scholarly opinion will be swayed based on his religious or non-religious predisposition, entailing bias.  It is also possible that someone’s religious / non-religious disposition may be formed based on scholarship.  In other words, whether the person believes something is true because he has X disposition, or has X disposition because he believes something is true will result in the same result: a scholarly opinion.  Ergo, scholars divide into secular and religious (liberal / conservative) camps, and to assume that a neutral POV is something besides one of these two camps is perhaps mistaken.  A neutral analysis might well entail belief / non-belief.  Whatever the case, I have no solution.Lostcaesar 20:48, 26 June 2006 (UTC)

 * Is there any reason to assume that most religious scholars, or even most conservative scholars (excluding apologists, professors at "bible colleges," etc.) accept Petrine authorship? I think Andrew c's categorization of a distinction between scholars at secular universities and scholars at religious universities is problematic.  The largest set of religiously affiliated universities in the United States is that of Catholic universities.  Catholic scholars, as far as I'm aware, tend to agree with the more liberal/secular scholars about most issues of authorship and such like, as far as I'm aware.  I'm less familiar with scholars at protestant institutions, but I'm not sure it's that different.  I'm very leary of saying there's scholarly disagreement, when really there's just apologists disagreeing with the scholarly consensus.  john k 20:27, 26 June 2006 (UTC)

 * I understand your concerns, John, but in this case there really is scholarly disagreement. There are historical reasons to accept Petrine authorship of this letter.  For example, this letter (unlike 2 Peter) is quoted in very ancient texts like the Didache and the wirtings of Justin Martyr.  That's why "liberal" scholars can't get away with dating it any later than 70-90A.D. Lostcaesar 20:55, 26 June 2006 (UTC)

 * I apologize if my categorization was inaccurate to you. When I said "Christian Universities", I was refering to the unaccredited type (you know, the ones that teach creationism). I think your summary is more accurate, however, you have belittled a POV. Just because it is motivated by religious belief, and is clearly biased, does not mean we shouldn't mention it in this article. In fact, we should mention all relavent POV, as long as undue weight is not given to a minority position. The issue then goes: if someone is an apologist, does that exclude them from being a "scholar"? We always have to keep this stuff in mind when writing about these issues. All that said, are there any specific issues in this article, and how can they be cleared up?--Andrew c 21:05, 26 June 2006 (UTC)

 * I think when somebody is explicitly simply trying to find rationales to justify an answer that they already know before they've begun working, they are, in fact, not a scholar. We should certainly discuss the traditional vies of the origina of books of the Bible, or whatever, which these people hold.  But we shouldn't pretend that what they are engaging in is comparable to actual scholarship. As to Lostcaesar's comments - the Gospel of John is from around that time, and very few people think John actually wrote it. john k 10:49, 27 June 2006 (UTC)

 * I agree that many scholars have held that Peter is not the author of 1 Peter, but there are also many that do. I think I would state it as being a bit more controversial point. I'd also find a source that isn't someone from the Jesus Seminar. —Preceding unsigned comment added by 184.65.10.51 (talk) 10:48, 15 December 2010 (UTC)

Needs sourcing for the following
I took these statements out of the "Critical view" section:
 * (However, Nazareth itself neighbored Tzippori/Sepphoris, which had been the capital of Galilee and was a center of Greek-speaking Hellenistic culture. Also, Jerusalem the capital of Judea had many Greek-speaking Jews, who could translate while taking dictation.) However, due to trade and other cultural interaction the Septuagint was widely available by the 1st century CE.It certainly would have been the Old Testament text the audience of I Peter was familiar with, if not the author.

The last two had been fact tagged for months, and the former was added recently. Could someone please source these statements. If the source isn't a critical scholar, then please feel free to restore the info, once sourced, to another section of the article. Thanks.-Andrew c 13:30, 10 May 2007 (UTC)

why pseudonymous?
I'm told the tradition (recorded by Papias) is that Peter didn't know Greek and needed Mark as an interpreter. If so, he could have written the epistle and Sylvanus could be the translator into Greek. Indeed, the second epistle could have been translated into Greek by someone else. That would explain the style(s). Tom129.93.17.174 02:56, 1 October 2007 (UTC)

years of authorship
Harris says most scholars prefer 95 or esp. 112. Can anyone provide a reference that says any scholars prefer any other years for authorship? There's a claim that Ehrman and Brown favor 70-90, but no citation offered. If Harris is wrong, fine, but we need an RS saying that Harris is wrong. Leadwind (talk) 16:13, 24 February 2008 (UTC)

 * This is all Ehrman has to say about it in his New Testament overview textbook: "It is difficult to say, however, when the author would have been writing, or even from where and to whom. If the letter is indeed associate with Asia Minor, as its prescript suggests, it should probably be assigned to the first century, possibly near its end, when persecution was on the rise but the later church hierarchy with a solitary bishop over each church had not yet developed. There is no trace of this hierarchy in the letter, where the churches of Asia Minor appear to be ruled by groups of "elders" (5:1-4). A hierarchy is in evidence in this region, however, at the beginning of the second century, especially in the letters of Ignatius." This does seem to me that Ehrman favors the 90s over the 110s. But I agree that we shouldn't remove sourced material and replace it with unsourced material just because someone doesn't like the source. Come up with a more recent/notable/authoritative source to replace the existing source instead of deleting it. (not sure if Ehrman can be that source or not)-Andrew c [talk] 14:39, 25 February 2008 (UTC)

 * The article now has sourced material for a variety of dates between 70 and 112. Therefore (and this was my original motivation) the lead should be changed to reflect what is in the body of the article. I'll do that shortly. Peter Ballard (talk) 22:58, 25 February 2008 (UTC)

Peter, thanks for getting these references. That makes the page a lot better. I don't much care what the years are. I only care that they're properly cited. I think this is how WP is supposed to work. The references to the two no-name scholars who wrote maybe 90 years ago probably aren't necessary, or could at least be trimmed. Leadwind (talk) 14:42, 26 February 2008 (UTC)
 * Thanks, Andrew. Ehrman's comment that the structure of solitary bishops over churches is a later development is also interesting, in light of discussions on other pages (Pope Clement I, etc.).

 * I've cut the detailed discussion from the lead. There is now a summary in the lead (anywhere from 70-112), with the detail in the article (various scholars and the dates they propose). I don't think it is helpful to have too much detail in the lead, by my reading of WP:LEAD. I apologise if I removed anything, but I think it was all already duplicated in the article body below. Peter Ballard (talk) 23:20, 27 February 2008 (UTC)

 * Well, my hat's off to anyone who actually reads WP:LEAD. A lead should be a concise summary of the topic, able to stand alone. The current lead isn't meaty enough because it defines 1 Peter without describing it. Lots of leads share that failing. I'm planning to beef it up. The only thing you cut, Peter, that I'd really like to see is some reference to persecutions. Traditionalists say that the epistle was written during Nero's persecutions. Harris reports Domitian or Trajan. A simple reference to such persecutions would do. The year 112 is oddly specific for a work whose possible year of composition is in such a broad range, and the only thing that leads anyone to think that this epistle was written in the 2nd century is the persecution of 112. No one thinks it was written in 105. It's 70-90, 95, or 112. Leadwind (talk) 14:41, 28 February 2008 (UTC)

 * I've no argument with the lead containing a short, concise mention of the arguments for pseudonymity, or for particular dates. But it needs to be a summary, which means in turn that the article itself needs to be expanded. In any case, the detail of who argues what doesn't really belong in the lead. p.s. I agree 112 is oddly specific. My understanding is there was no "persecution of 112" - rather it was an ongoing situation. But now I'm drifting into WP:OR so I'll stop. Peter Ballard (talk) 00:38, 29 February 2008 (UTC)

 * Persecution of Christians was both ongoing and sporadic. Since Nero, it was apparently against the law to be Christian, but hardly anyone bothered to enforce the law, and all a Christian had to do was perform oblations to the emperor to get off the charge. Every once in a while, though, the populace would get stirred up by threats of invasion, etc., and they'd blame the Christians. Then there would be an actual spate of persecution. Leadwind (talk) 14:40, 29 February 2008 (UTC)

Peter's language skills
I see a lot of discussion regarding Peter not writing the letter because he was not fluent in Greek. According to the Bible (at least the Catholic version), didn't Peter and all the apostles acquired the skill to know several languages after the holy spirit appeared to them in the form of a tongue in flames. If there are no concerns, I will add that as part of the explanation on how Peter managed to write the letter.

 * How on earth could anyone claim to know that Peter was not fluent in Greek? Sure, it wouldn't have been his native tongue, and he started out as a poor fisherman, but (assuming he really did write 1 Peter) it would have been much later; and it would have been perfectly logical for someone engaged in preaching to different peoples to learn the major languages of the time. 165.91.173.15 (talk) 23:13, 12 December 2010 (UTC)

 * Peter would likely not have actually 'penned' the letter even if he is the author of it. Scribes were commonly used by most people (not just fishermen). He would likely have known Greek, even though it wasn't his native tongue. It would be kind of like assuming that someone from Mexico living in the USA wouldn't know English because their native tongue was Spanish. It could be the case, but certainly shouldn't be assumed. —Preceding unsigned comment added by 184.65.10.51 (talk) 10:54, 15 December 2010 (UTC)

I commend your efforts of highlighting the issues that surround the authorship of 1 Peter, concerning Peter's language skills. I would disagree that the “speaking in tongues” experience at Pentecost (Acts 2: 4) would have made Peter a proficient Greek speaker/writer. I would agree with you that dismissing Peter as the author just because he spoke in Aramaic and the epistle was written in Greek is ridiculous. I would suggest that Peter's native language and his ability to speak in the Greek language is not the issue behind the authorship controversy. Scholars debate the authorship of 1 Peter because of the author’s demonstrated proficiency in the Greek language. Peter could have possibly spoken in the Greek language, but it is highly unlikely that he could have shared the same level of proficiency demonstrated by the author of 1 Peter. Although this letter is regarded as pseudonymous by many scholars, Silvanus could have possibly served as Peter's amanuensis (1 Peter 5:12), and wrote this epistle while Peter dictated its content to him. — Preceding unsigned comment added by BCRW-Harrison (talk • contribs) 03:15, 10 May 2012 (UTC)

Changes to authorship section
IP 108.235.228.92 added the uncited statement "This argument, of course, presumes that two authors could not write on similar topics with similar opinions (by supernatural inspiration or otherwise)" after "Many scholars also doubt Petrine authorship because they are convinced that 1 Peter is dependent on the Pauline epistles and thus was written after Paul the Apostle’s ministry because it shares many of the same motifs espoused in Ephesians, Colossians, and the Pastoral Epistles.". A statement such as that requires a citation to a reliable source. The IP also made quite a few other changes with the edit summary "Attempting to smoothen biased language" but all the "biased language" is cited to reliable sources, so I have reverted the IP's edit.Smeat75 (talk) 01:25, 7 October 2013 (UTC) >>You said "all the "biased language" is cited to reliable sources." What makes those sources reliable and/or authoritative? Given the clear bias of of the article and the lack of balanced scholarship, it is highly dubious to think the author's sources are reliable. -Kendzie — Preceding unsigned comment added by 184.21.16.155 (talk) 22:50, 28 April 2018 (UTC)

Babylon?
The lede states "The text of the letter states that it was written from Babylon." but this is not mentioned in the body of the aticle.  Tigerboy1966  07:49, 1 June 2018 (UTC)

It would be worth someone considering changing this as by my (fairly limited) understanding, many scholars think "Babylon", as elsewhere in the New Testament, is used in an allegorical sense to refer to Rome. MannersMakythMan (talk) 11:24, 7 August 2019 (UTC)

Contradictions
there appears to be a contradiction in this page. First, it is stated that there is currently no consensus on the autorship of 1Peter. Then it says that "most scholars believe that Peter did not write 1Peter". So, what is the consensus, if there is a consensus? I mean, everyone agrees that 2Peter was not written by Peter, but it seems matters are more complicated for 1Peter. What do you think?--Karma1998 (talk) 14:44, 14 July 2021 (UTC)

 * I think it's just a weakness of the phrasing. There's no scholarly consensus on who did write 1st Peter, but there is a (at least a rough) consensus that Saint Peter did not write it. IIRC, this is true of the 2nd Peter as well, with the (stronger, I agree) consensus being that a different person from the author of 1st Peter wrote it.
 * I know that there's still some support for Petrine authorship, but AFAIK, it's a distinct minority view. I couldn't speak to whether the divides there line up with any ideological lines (fundamentalist versus liberal Christian scholarship, or religious versus secular scholarship). ᛗᛁᛟᛚᚾᛁᚱPants   Tell me all about it.  15:21, 14 July 2021 (UTC)
 * I also think there is a (at least slight) consensus against Petrine authorship of 1Peter. As far as I know, Paula Fredriksen and Bart D. Ehrman consider 1Peter to be pseudoepigrapha, but I should check about the opinion of John P. Meier, Dale Allison and E.P. Sanders (they are the major scholars on the historical Jesus). As for 2Peter, the only scholar I know who defends Petrine authorship is Daniel B. Wallace. Since he is not a major scholar, I think the game is settled there. I won't edit the article until I've found further sources.--Karma1998 (talk) 20:17, 14 July 2021 (UTC)
 * I'm about 90% sure Dale Allison considers it pseudoepigrapha, as well. I've no idea where Meier and Sanders stand on the subject, though I suspect Sanders would side with Erhman on this question, just based on what I've read of his.
 * My statements here notwithstanding, you should still check, as I could be wrong. Reading the section, it looks like it was written by someone who didn't by Petrine authorship, then "fixed" by someone with a more nuanced view, later. It might be due for a good re-write to balance the issue better.
 * I wasn't aware that Wallace supports Petrine authorship for 2nd Peter, but then, all I really knew about him was that he had founded some group to take digital photos of every Greek Manuscript and fragment we have, which is a pretty laudable goal, if you ask me. ᛗᛁᛟᛚᚾᛁᚱPants   Tell me all about it.  20:26, 14 July 2021 (UTC)
 * I've checked Ehrman's book Lost Christianities: he said that the current consensus is that 2Peter was not written by Saint Peter, but that there is no consensus on 1Peter, since many scholars think it could be authentic (he doesn't, though). I think we shouldn't edit the page until we understand the point completely.--Karma1998 (talk) 20:25, 14 July 2021 (UTC)
 * See for why Wallace can be considered mainstream. Of course, not everything he says is mainstream. tgeorgescu (talk)  13:51, 15 July 2021 (UTC)

I've contacted professor Dale Allison of Princeton Theological Seminary and asked him about pseudoepigrapha. He told me that, as for the Epistles, the following are likely pseudoepigrapha: The following are debated among scholars: As for the Gospels, he thinks that Luke the Evangelist wrote the Gospel of Luke and that John Mark may have written the Gospel of Mark (thoug he recognizes that others disagree). However, he doesn't believe that Matthew the Apostle wrote the Gospel of Matthew, nor that John the Apostle wrote the Gospel of John. He has not elaborated over the Epistle of Jude, the Acts of the Apostles and the Johannine Epistles, so I'll ask him about that too.
 * Second Epistle of Peter;
 * First Epistle to Timothy;
 * Second Epistle to Timothy (though he thinks it may have some connection to Paul);
 * Epistle to Titus;
 * Epistle to the Ephesians;
 * Epistle to the Colossians (though he thinks it is authentic);
 * Second Epistle to the Thessalonians (though he thinks that it is authentic);
 * First Epistle of Peter (he has no idea of who wrote it);
 * Epistle of James (which he considers pseudoepigrapha);

OK, he confirmed me that everyone agrees that 1 Thessalonians, Galatians, 1 Corinthians, Philippians, Philemon, 2 Corinthians and Romans were written by Paul. He told me that he believes that the Acts were written by Luke (the companion of Paul), though others disagree. He told me that no-one knows who wrote Hebrews or Jude (though maybe Jude, brother of Jesus had something to do with the latter) and that he thinks the Johannine Epistles were written by the same guy who wrote the Gospel of John, but that it was not John the Apostle, but one of his disciples (though others disagree). That's it.--Karma1998 (talk) 18:05, 20 July 2021 (UTC)

The historical Jesus
Why is the historical Jesus completely missing from 1 Peter? 14.2.139.156 (talk) 04:41, 22 October 2022 (UTC)

Factual error
That the view of Stanton isn't the view of Stanton, is a factual error. tgeorgescu (talk) 15:59, 4 February 2024 (UTC)

title: Talk:First Epistle of Peter


text:
Beavis

Beavis is a fictional character who serves as one of two protagonists from the MTV/Paramount+ animated series Beavis and Butt-Head. He is voiced by the show's creator, Mike Judge. In the movie Beavis and Butt-Head Do the Universe, Beavis' mother is referred to as "Shirley Beavis", implying that Beavis is actually the character's last name. His father is a former Mötley Crüe roadie.

Beavis has blond hair which he wears in an oversized pompadour style, a pronounced underbite, and an obsessive stare. He speaks in a hoarse voice frequently punctuated by his trademark snicker ("Heh heh"). He is nearly always seen in profile, rather than looking directly at the camera. He is usually seen wearing a Metallica T-shirt, though in merchandising appearances his shirt displays the slogan "Death Rock" to avoid licensing issues. In the episode "Give Blood", he wears a Slayer shirt, while in the Christmas special "It's a Miserable Life" Beavis is seen wearing a Winger shirt during the alternate reality section of the episode. In the 2022 revival, Beavis' older self wears glasses, a dark gray T-shirt and jeans.

He is slightly shorter than his best friend, Butt-Head, although he appears taller from a distance due to his hairstyle. Beavis works with Butt-Head as a fry cook at the (fictional) fast-food restaurant Burger World and once defiantly revealed that he is a fan of the rock band Bon Jovi to Butt-Head, who dislikes the band and its lead singer, Jon Bon Jovi.

Beavis in some episodes also transforms into a character called "Cornholio" who often shouts things like "Bunghole". He becomes Cornholio when he consumes and excess amount of sugar, or mind altering substances. It is not made clear in the series how or why he becomes Cornholio. Beavis's name was inspired by a friend of Judge's from his college days named Bobby Beavis.

Personality
Dan Tobin of The Boston Phoenix described Beavis as "the sidekick and follower" who developed into "more of a loose cannon".

Mike Judge once said in an interview that Beavis "is a zero" when it comes to intelligence; indeed, Beavis is often oblivious to what should be obvious. Generally subordinate to Butt-Head and willing to tolerate a large amount of physical and verbal abuse, Beavis nonetheless has limits. In "Murder Site", Beavis was driven to attack and nearly kill Butt-Head, who ceaselessly called him "Butt-Knocker", a term which Beavis resents. Beavis also stood up to Butt-Head while they were watching the video for Rancid's "Nihilism": Butt-Head kept talking about it derisively, prompting Beavis to tell Butt-Head to shut up. When Butt-Head reacted with fury, ordering Beavis never again to tell him to shut up and threatening to attack him, Beavis preemptively kicked Butt-Head in the testicles, told him to shut up again, and walked out of the room to get something to eat. In another episode, while the duo were watching a Bon Jovi video, Beavis claimed to like one part of the song, causing Butt-Head to slap him in disgust. After being struck a few times, Beavis kicked Butt-Head in the groin and proclaimed: "Bon Jovi rules!"

In spite of his overt idiocy, Beavis possesses a number of character strengths. Though usually shown to be the (slightly) less intelligent of the two, he can be inadvertently witty, and when discussing subjects that neither he nor Butt-Head understands, he is more likely to guess the actual mechanisms at work. Also, on the rare occasion that a female exhibits interest in one of the duo, it is usually Beavis who gets the attention. This could be because of Beavis' somewhat childlike temperament, which is less off-putting than Butt-Head's crasser, more blatantly sexual approaches. For example, when the two encounter members of the opposite sex, Butt-Head will typically lead off with a smug opening line such as "Hey, baby", which invariably flops; Beavis, on the other hand, will usually approach the woman with a less obvious "Hi!" or "Hey, how's it going?" Easily influenced by Butt-Head, however, Beavis will often imitate his buddy's cruder pick-up lines. Beavis has also shown instances of insight on such topics as the true meaning of Christmas, or in his analysis of a video by Korn. However, in both instances Beavis seems to be either in a trance or possessed, and shortly afterward he displays no recollection of what he just said.

Recklessness
Beavis has a more volatile, unpredictable nature. His hasty actions usually end in disaster, ranging from being deported to Mexico to severely injuring himself and occasional arrest for crimes such as trespassing. In some early episodes, Beavis displays signs of being a pyromaniac. Though his obsession with fire remained an obvious trait, as the seasons progressed and network censorship pressures increased, his fixation became more of a passing gag. In a deleted scene from the 1996 film, Beavis steals the Declaration of Independence to use as toilet paper.

Cornholio
Cornholio is an alter ego of Beavis. Though the Cornholio character was developed in the episode "The Great Cornholio", Beavis first plays the entity as a passing gag in "Generation in Crisis". Beavis sometimes undergoes a radical personality change, usually after consuming large amounts of sugar, caffeine or stimulants. In "Holy Cornholio", the transformation occurs after Beavis takes many pain pills. He pulls his shirt collar over his head, raises his forearms in a right angle to his chest, and then begins to yell or scream erratically, producing a stream of gibberish and strange noises, with his eyes wide. Cornholio is a normally dormant persona (apparently, the name is derived from the word cornhole). Cornholio tends to wander aimlessly while reciting "I am the Great Cornholio! I need TP for my bunghole!" in an odd faux-Spanish accent. Whenever someone asks him a question or challenges him in a threatening or negative manner, Cornholio will respond with "Are you threatening me?!" Sometimes Beavis will momentarily talk normally before resuming the persona of Cornholio. When he stops acting as the Cornholio persona, Beavis usually has no memory of what happened. In the guise of Cornholio, Beavis becomes a successful beat poet. In "Vaya Con Cornholio", he is deported to Mexico after wrongfully being subjected to immigration detention by an agent of the INS. During his detention the agent and his superior attempt to make sense of the gibberish, going so far as to look up the definition of bunghole. In that same episode, he claims to be from Lake Titicaca (because of the scatological sound of its name), but when asked where it is, he responds (incorrectly) with "Nicaragua". Nicaragua may be one of the few things Beavis remembers from class lectures. Beavis' teacher, Mr. Van Driessen, refers to Nicaragua during a lecture on world economic systems in "The Great Cornholio", after which Beavis repeats the word while pacing back and forth in the classroom. Cornholio resurfaces in "Bungholio: Lord of the Harvest", in which he steals candy from everyone and Butt-Head tails him. He had stood up to Todd Ianuzzi, who demanded he move out of the road. Todd prepared to beat Beavis up in his Cornholio form with his friends. He later spares Beavis, deeming him too insane, in favor of beating up the saner Butt-Head.

Relationship with Butt-Head
Though the closest of confidants, Beavis and Butt-Head have a jaded, violent, and at times borderline sadistic relationship. Butt-Head often insults and physically abuses Beavis (usually by slapping him, sometimes accompanied by a request to "Settle down, Beavis!" if Butt-Head feels his friend is getting a bit too hyperactive, as he often does). On occasion, Beavis will fight back or stand up for himself ("Madame Blavatsky", "They're Coming to Take Me Away, Huh Huh"). His favorite means of retribution is kicking Butt-Head in the testicles. On at least one occasion, Beavis throws the first punch. In "Canoe", he initiates a fight by smacking Butt-Head across the head with a paddle (although Butt-Head goaded him into doing it). Butt-Head usually knows when Beavis is approaching his breaking point and will back off (as seen when he calls Beavis "Buttknocker" or insults Metallica one too many times). Despite being a victim of Butt-Head's abuse, Beavis may prefer it to other options. For instance, in "Nice Butt-Head," in which Butt-Head takes pills to curb his aggression and is shown to be kind and considerate, Beavis quickly tries to find a way to turn him back into his normal self. In "Choke", he specifically states that Butt-Head is "not really my friend," and in "Beavis and Butt-Head Do the Universe," Butt-Head says that Beavis is "not really my friend, he just follows me around." Nevertheless, it can be inferred that the duo are still best friends (or at least that their relationship is the only significant one for either), considering their shared activities, residence, interests, and their lack of any other friends. The two usually complement each other when one undertakes any sort of endeavor, especially if it involves their lifelong goal to "score with chicks".

Beavis is usually a follower, willingly taking Butt-Head's instructions and cooperating in his endeavors. This appears to be a byproduct of Beavis' own general witlessness rather than any fear of Butt-Head's abuse – as demonstrated in the alternate reality of "It’s a Miserable Life", in which Butt-Head had never been born and Beavis was instead the dim but productive friend of younger neighbor and schoolmate Stewart Stevenson.

Relationship with other characters
Like Butt-Head, Beavis shares scorn for Stewart and Mr. Van Driessen. Though he shares Butt-Head's mutual hatred for Coach Buzzcut for the way he exploits their lack of intelligence, manliness and strength, Beavis has a little respect for him. He has shown some respect for Daria, as she is the only student who tolerates the duo and doesn't lose her cool in response to their actions.

Traits
While Butt-Head's main interest in life is "chicks", Beavis seems to be more interested in toilet humor and displays of violence. Beavis has a penchant for making off-beat sound effects to suit the occasion. Whenever he sees something that is sexually arousing, he imitates a spring (onomatopoetically saying "Boi-oi-oi-oi-oiiing!!!") indicating a quick erection. He sometimes makes a Bronx cheer by puckering his lips. He occasionally does impersonations, such as of Principal McVicker ("Speech Therapy"), motivational speaker Mr. Manners/Mr. Candy ("Manners Suck/Candy Sale"), and Woody Woodpecker ("Top O' the Mountain”). A special ability of his is speaking backwards, as seen in "Vidiots", while the duo review a music video; however, he forgets how to do so by the end of the video. Beavis also displays a predilection for defecating and things that are related to it, and in a high-pitched tone will often enthusiastically utter the word "poop", or will say the word "plop" to indicate a bowel movement. He frequently pulls down his pants during music video reviews. He also took Kaopectate once after hearing it is for diarrhea under the misconception he would get diarrhea; he was only soothed by an enormous bowel movement which he saved in his dresser drawer, much to Butt-Head's disgust. Beavis sometimes displays savant syndrome, such as when slapped hard by Butt-Head or when attempting to pass out by holding his breath and blowing into his thumb. In this state, Beavis makes intellectual statements, usually regarding the music video he is viewing.

Beavis's parents
Beavis' family is occasionally mentioned but has never been seen in the show in person. An example is when Beavis states: "My mom's a slut... meh heh heh." According to discussion during some music video segments, Beavis' mother shares her son's peculiar hairstyle, is somewhat obese, and (most significantly) is an ignorant slut. While Beavis is conscious of his mother's promiscuity, it doesn't seem to bother him much, as he often laughs along in agreement whenever Butt-Head brings it up (in fact, when Butt-Head refers to Beavis' mother as a whore, Beavis nonchalantly says "She's not a whore, she's a slut, she doesn't charge for it"). The irony, however, is lost on Butt-Head, whose own mother's promiscuity is implied in Beavis and Butt-Head Do America.

In Beavis and Butt-Head Do the Universe, it is revealed that Beavis' mother's name is Shirley Beavis. After the duo disappear into a black hole in 1998 and end up in the year 2022, they are told what happened to her by the real estate agent selling their house. The duo weren't paying attention to the story and were busy playing with the garbage disposal which drowned out much of what the real estate agent was saying, but it can be deduced that Shirley Beavis was affected by the loss of her son and she (and possibly Butt-Head's mother) won a settlement from NASA but ended up spending it all.

In "Be All You Can Be", Butt-Head states that Beavis' father was in the Navy and told the Army recruiter that Beavis' father was "a seaman" – although this could have been a joke designed to allow Butt-Head to use the word "semen".

In Beavis and Butt-Head Do America, Beavis is reunited with his biological father, who seems to exhibit the same pyromania obsession as Beavis, as well as an overt physical resemblance. He is said to be a drifter and a one-time roadie for rock band Mötley Crüe. However, they remain oblivious of their father-son relationship and part ways before they make the connection.

Old Beavis
In Mike Judge's Beavis and Butt-Head, Beavis and Butt-Head are shown in an alternate timeline as middle-aged adults. The duo live together in an apartment. Beavis maintains the same hairstyle, albeit darker. He also wears glasses, smokes, has a few wrinkles, along with missing or chipped teeth. He no longer wears the Metallica t-shirt of his youth, instead donning a black t-shirt and blue pants. It's revealed that Beavis was fired from Burger World in 1999. Beavis and Butt-Head both live on disability and unemployment benefits. In the episode "Kidney", Beavis accepts a kidney from an adult Stewart after holding in his urine for two days. The kidney bursts from drinking wine after the surgery.

Cultural impact
The song "The Arsonist" by the experimental-rock group Puscifer, off its 2015 album Money Shot, explicitly refers to Beavis with the fire theme of the song, including the chorus and a line "Beavis sure do love his matches."

title: Beavis


text:
Service star

A service star is a miniature bronze or silver five-pointed star 3/16 in in diameter that is authorized to be worn by members of the eight uniformed services of the United States on medals and ribbons to denote an additional award or service period. The service star may also be referred to as a campaign star or battle star depending on which award the star is authorized for and the manner in which the device is used for the award. "Battle star" is also the term used to refer to decorations issued by the United States Navy during World War II and the Korean War to individual ships, recognizing a vessel's participation in a particular battle or operation.

Service stars, campaign stars, and battle stars are worn with one point of the star pointing up on the suspension ribbon of a medal or service ribbon. A silver star is worn instead of five bronze stars. A service star is sometimes mistaken for a Bronze Star (Bronze Star Medal) or Silver Star (Silver Star Medal). The service star is also similar to the gold and silver $3/16$ -inch stars that may be authorized to be worn on specific individual decorations of certain services to denote additional decorations.

Expeditionary medals
Service stars are authorized for these United States expeditionary medals:

 * Armed Forces Expeditionary Medal
 * Navy Expeditionary Medal
 * Marine Corps Expeditionary Medal
 * Global War on Terrorism Expeditionary Medal (GWOT-EM) effective February 9, 2015, retroactive to September 11, 2001. Each star represents a deployment in support of an approved GWOT operation. Four bronze service stars are authorized for five approved deployment operations (only one GWOT-EM is awarded for each operation). The five GWOT-EM-approved operations by inclusive dates are:

 * Enduring Freedom: Sep. 11, 2001 – to be determined (TBD)
 * Iraqi Freedom: Mar. 19, 2003 – Aug. 31, 2010
 * Nomad Shadow: Nov. 05, 2007 – TBD
 * New Dawn: Sep. 01, 2010 – Dec. 31, 2011
 * Inherent Resolve: Jun. 15, 2014 – TBD

Service medals
Service stars are authorized to denoted additional awards for these United States service medals:
 * Prisoner of War Medal
 * National Defense Service Medal
 * Humanitarian Service Medal
 * Air and Space Campaign Medal
 * Armed Forces Service Medal
 * Army Sea Duty Ribbon
 * Military Outstanding Volunteer Service Medal

For the National Defense Service Medal, the addition of bronze service stars to denote participation in four of the designated wartime conflicts would be shown as (the time span from the end of the Korean War era in 1954 to the beginning of the Global War on Terrorism era in 2001 is 47 years, so it is highly improbable that any individual qualified for all four National Defense Service Medals in each of four eras):
 * Korean War
 * Vietnam War
 * Gulf War
 * War on Terrorism

Unit awards
Service stars are authorized for certain unit awards (The service ribbon itself indicates the first award, with a bronze service star being added to indicate the second and subsequent awards. If ever applicable, a silver service star is worn instead of five bronze stars.) such as the:
 * Presidential Unit Citation (Navy and Marine Corps)
 * Navy Unit Commendation (Navy and Marine Corps)

Campaign stars
Campaign stars are authorized for these United States campaign medals (bronze and silver campaign stars are worn to denote participation in a designated campaign or campaign phase or period):

 * World War I Victory Medal
 * American Defense Service Medal
 * American Campaign Medal
 * Asiatic–Pacific Campaign Medal
 * European–African–Middle Eastern Campaign Medal
 * Korean Service Medal
 * Vietnam Service Medal
 * Southwest Asia Service Medal*
 * Kosovo Campaign Medal
 * Afghanistan Campaign Medal
 * Iraq Campaign Medal
 * Inherent Resolve Campaign Medal

For each designated campaign participated in, one star is worn on the ribbon. For example, when a member is authorized to wear the Iraq Campaign Medal, the potential addition of bronze and silver service stars for the seven designated Iraq Campaign phases would be:

For many of these awards, service stars are earned by participation in campaign phases and all eligible periods for the award fall within those defined phases. In these cases, the campaign medal cannot be earned alone, and is always to be worn with at least one campaign star.

Battle stars
Since February 26, 2004, the Global War on Terrorism Expeditionary Medal and the Global War on Terrorism Service Medal (GWOT-SM) are authorized to be awarded with bronze and silver battle stars for personnel who were engaged in specific battles in combat under circumstances involving grave danger of death or serious bodily injury from enemy action. However, though authorized for wear, no battle stars have been approved for wear. Only a combatant commander can initiate a request for a battle star, and the Chairman of the Joint Chiefs of Staff is the approving authority, which since January 2016 has been eliminated by the Department of Defense for the GWOT-SM.

Only one award of the Global War on Terrorism Expeditionary Medal and one award of the Global War on Terrorism Service Medal may be authorized for any individual. No service stars were authorized for the Global War on Terrorism Expeditionary or Service Medal until February 9, 2015, when the Department of Defense authorized service stars for the Global War on Terrorism Expeditionary Medal retroactive to September 11, 2001.

Earlier service stars and battle stars
Service stars (were sometimes referred to as campaign stars or battle stars) were also authorized for the World War I Victory Medal, American Defense Service Medal, American Campaign Medal, European–African–Middle Eastern Campaign Medal, and Asiatic–Pacific Campaign Medal. The specific manner of wear and symbolism of the stars varied from medal to medal. For example, an American Campaign Medal with a bronze service star indicated the service member had participated in an antisubmarine campaign. On other medals, bronze service stars were used on the medal's service ribbon for those recipients of medals in possession of authorized campaign clasps for those medals.

Navy warships
Historically, during World War II and the Korean War, commendations called "battle stars" were issued to United States Navy warships for meritorious participation in battle, or for having suffered damage during battle conditions. As an example, the USS Enterprise (CV-6) received 20 battle stars for her combat service in World War II, more than any other U.S. vessel during World War II. Similarly, during the Vietnam War and afterwards, the Battle Effectiveness Award ("Battle E") took the place of receiving "battle stars" for superior battle efficiency in place of combat operations.

title: Service star


text:
Roath

Roath (Y Rhath) is a district and community to the north-east of the city centre of Cardiff, capital of Wales. The area is mostly covered by the Plasnewydd electoral ward, and stretches from Adamsdown in the south to Roath Park in the north.

Description
Roath's main shopping streets are Albany Road, City Road, and Wellfield Road. The area is characterised by its several tree-lined avenues and Victorian era terraced streets. Roath houses a very diverse population including a large number of students, being very close to the main university campuses, a large ethnic minority population and many young professionals. Subdivision of the large Victorian properties is starting to occur in the areas at the south end of the district.

Its close proximity to the city centre, its number of local amenities, churches, shops and restaurants and public houses and Roath Park make it a popular area to live.

The area has five primary schools, Albany Primary School, Marlborough Primary School, Roath Park Primary School, St Peter's R.C. Primary School and Stacey Primary School. Community facilities include the YMCA Plas community centre and the Mackintosh Sports Club.

Etymology
Samuel Lewis stated that the original name was Rhâth, adding that this was a common element in Welsh toponymy denoting ancient earthworks (cognate with rati, meaning a fortified enclosure in Gaulish and ráth, a ringfort in Old Irish). Lewis further states that several of these earthworks were still visible in his time (likely referring to the earthworks and ditches which had surrounded the old manor house for centuries), suggesting that the area may have been home to an important fortified settlement of the Silures tribe.

Roath has also been identified with Ratostabius, a disputed placename found in Ptolomey's Geographia. Both William Camden and Iolo Morganwg believed this place was in the vicinity of modern Cardiff, with Iolo suggesting that the Latin name was derived from "Rhath Taff".

History
Roath Court is a nineteenth-century villa on the site of the medieval manor house of Roath. Since 1952 it has been a funeral home. Its Georgian portico, designed by Robert Adam in 1766 for Bowood House, Wiltshire, was moved there in 1956.

Roath contains the Church of Saint Margaret of Antioch, built in 1870 in Gothic revival style on the site of an earlier Norman chapel. Designed by Llandaff architect John Prichard on a Greek Cross plan, it was financed by the third Marquess of Bute, in spite of his conversion to Catholicism in 1868. Inside is an opulent mausoleum housing tombs of nine members of the Bute family, including the first marquess and his two wives. The tower of St Margaret's was finally completed in 1926.

Roath once had a railway station on the South Wales Main Line, but this closed in 1917.

Prior to the 2010s the community was known as Plasnewydd, though was renamed as Roath, being a name that was more widely recognised.

Notable buildings

 * Cardiff University, Queen's Buildings (School of Engineering)
 * Roath Library
 * Mansion House, Richmond Road, used as the mayor's residence for much of the 20th century
 * Shah Jalal Mosque, Crwys Road (formerly Capel Crwys)
 * St Margaret's Church (and the Bute Mausoleum)
 * St. Martin's Church, Albany Road
 * St. Edward's Church, Blenheim Road
 * St. Peters RFC
 * The Gate Arts Centre, Keppoch Street
 * Trinity Methodist Church

Festivals and events
Starting in 2009, the Made in Roath arts festival took place each October. The event showcased art, music, performance and literature in a variety of venues including peoples' homes. The tenth festival took place in 2018. Made in Roath now exists as a community arts organisation that arranges exhibitions and residencies.

Between 2013 and 2016, local organisers Wayne Courtney and Nathan Wyburn hosted the 'Roath Bake Off' festival in St Andrews United Reformed Church, Roath. In December 2018, they announced that the event would be revived for 2019 as part of the campaign to raise funds for the church it was held in.

Notable people

 * William Cope, 1st Baron Cope, politician and international rugby player
 * Lionel Fanthorpe
 * Peter Finch, writer and poet
 * Boyd Clack, writer, actor and playwright
 * Brian Hibbard, musician
 * Nathan Wyburn, artist and local events organiser alongside Wayne Courtney aka Wyburn & Wayne.
 * William Erbery (1604-1654), curate of St Woolos, Newport between 1630 and 1633 then Vicar of St Mary's Church in Cardiff before being forced to leave his post due to his Puritanism. He established the first nonconformist congregation in Cardiff
 * Maureen Rees, British reality TV star (b. 1942)
 * John Sankey, 1st Viscount Sankey, Labour politician and Lord Chancellor. Grew up in Castle Road (now City Road).

title: Roath


text:
User talk:Rjstreet

Re: Welcome!
Many thanks!

Rjstreet 01:00, Jul 21, 2004 (UTC)

Welcome!
Welcome to Wikipedia. I'm adding your Mysticism in Nazi Germany article to DYK and I noticed you've never been properly welcomed to the pedia.

Here are some useful links if you need any help:

 * How to edit a page
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * Create an account

You can sign posts on talk pages by entering four tildes ( ~ )

If you have any questions:
 * See Help
 * Post a question to the Village pump
 * Or leave a message on my talk page.

Again, welcome!

jengod 18:15, Jul 20, 2004 (UTC)

Hello Josh, I have to admit that I reacted somewhat emotionally on the article mysticism in Nazi Germany but I was upset by what I saw (and still see) as nonsense in a serious encyclopedia. Sorry, for my emotional response. However, I promise that I will try to be open for evidence that I am wrong. Andries 16:46, 23 Jul 2004 (UTC)

Not a problem. Rjstreet 14:22, Jul 28, 2004 (UTC)

Untagged images
Hi. You uploaded Image:Circlepower.png but did not list any copyright information on the image description page. Please mark it either as GFDL or public domain. See Image_copyright_tags for more info. Please note that images without copyright information may be deleted in the future. Thanks. RedWolf 18:56, Dec 23, 2004 (UTC)

Corrected
No problem - added licensing.

title: User talk:Rjstreet