text:
The Antichrist (book)

The Antichrist (Der Antichrist) is a book by the philosopher Friedrich Nietzsche, originally published in 1895.

Although the work was written in 1888, its content made Franz Overbeck and Heinrich Köselitz delay its publication, along with Ecce Homo. The German title can be translated into English as either The Anti-Christ or The Anti-Christian, depending on how the German word christ is translated.

Preface
Nietzsche claims in the preface to have written the book for a very limited readership. To understand the book, he asserts that the reader "must be honest in intellectual matters to the point of hardness to so much as endure my seriousness, my passion". He disregards all other readers: "Very well, then! of that sort only are my readers, my true readers, my readers foreordained: of what account are the rest?—The rest are merely humanity.—One must make one's self superior to humanity, in power, in loftiness of soul,—in contempt."

Decadent values
In section 1, Nietzsche expresses his dissatisfaction with modernity, listing his dislikes for the contemporary "lazy peace", "cowardly compromise", "tolerance" and "resignation".

Nietzsche introduces his concept of will to power in § 2, using its relation to define notions of good, bad and happiness: "What is good?—Whatever augments the feeling of power, the will to power, power itself, in man. What is evil?—Whatever springs from weakness. What is happiness?—The feeling that power increases—that resistance is overcome."Nietzsche follows this passage with provocative and shocking language: "The weak and the botched shall perish: first principle of our charity. And one should help them to it. What is more harmful than any vice?—Practical sympathy for the botched and the weak—Christianity...."This is an example of Nietzsche's reaction against Schopenhauer, who had based all morality on compassion. Nietzsche, on the contrary, praises "virtue free of moralic acid".

Nietzsche goes on to say that mankind, out of fear, has bred a weak, sick type of human. He blames Christianity for demonizing strong, higher humans. Pascal, he claims, was an intellectually strong man who was depraved by Christianity's teaching of original sin.

Mankind, according to Nietzsche, is corrupt and its highest values are depraved. He asserts that "all the values in which mankind at present summarizes its highest desiderata are decadence values". Mankind is depraved because it has lost its instincts and prefers what is harmful to it: "I consider life itself instinct for growth, for durability, for accumulation of forces, for power: where the will to power is lacking there is decline."Depravity results because "nihilistic values dominate under the holiest names".

Christian pity
Christianity, as a religion of peace, is despised by Nietzsche. According to Nietzsche's account, pity has a depressive effect, loss of vitality and strength, and is harmful to life. It also preserves that which should naturally be destroyed.

In Schopenhauer's philosophy, which Nietzsche sees as the most nihilistic and opposed to life, pity is the highest virtue of all. But, for Nietzsche: "[I]n the role of protector of the miserable, it is a prime agent in the promotion of décadence—pity persuades to extinction.... Of course, one doesn't say 'extinction': one says 'the other world,' or 'God,' or 'the true life,' or Nirvana, salvation, blessedness.... This innocent rhetoric, from the realm of religious-ethical balderdash, appears a good deal less innocent when one reflects upon the tendency that it conceals beneath sublime words: the tendency to destroy life. Schopenhauer was hostile to life: that is why pity appeared to him as a virtue."He goes on further, mentioning that the moderns Leo Tolstoy and Richard Wagner adopted Schopenhauer's viewpoint. Aristotle, who lived in 384–322 BC, on the other hand, recognized the unhealthiness of pity and prescribed tragedy as a purgative.

Scientific method
Nietzsche considers a free spirit to be the embodiment of a transvaluation of all values. Nietzsche claims that, prior to his time, the scientific method of searching for truth and knowledge was met with scorn and derision. A quiet, cautious, modest manner was seen with contempt.

Christian God
Nietzsche claims that the Christian religion and its morality are based on imaginary fictions. Nietzsche opposes the Christian concept of God because: "God degenerated into the contradiction of life. Instead of being its transfiguration and eternal Yea! In him war is declared on life, on nature, on the will to live! God becomes the formula for every slander upon the 'here and now,' and for every lie about the 'beyond'!"Recalling Schopenhauer's description of the denial of the will to live and the subsequent empty nothingness, Nietzsche proclaims of the Christian God that "[i]n him nothingness is deified, and the will to nothingness is made holy!..."

Nietzsche criticizes the "strong races of northern Europe" for accepting the Christian God and not creating a new god of their own: "Two thousand years have come and gone—and not a single new god!". He maintains that the traditional "pitiful god of Christian monotono-theism" supports "all the instincts of décadence, all the cowardices and wearinesses of the soul find their sanction!"

Buddhism vs Christianity
Although he criticizes both Christianity and Buddhism, Nietzsche considers the latter to be more realistic as it poses objective problems and does not use the concept of God.

Nietzsche claims that Buddhism is "beyond good and evil" because it has developed past the "self-deception that lies in moral concepts".

Jewish priesthood
Jewish, and subsequently—to a greater degree—Christian, priests survived and attained power by siding with decadents, Nietzsche claims. They turned against the natural world. Their "instincts of ressentiment" against those who were well–constituted led them to "invent an other world in which the acceptance of life appeared as the most evil and abominable thing imaginable".

To survive, the Jewish priests made use of the decadents and their large population. The Jews were not decadents, themselves—they are the "very opposite". Rather, according to Nietzsche, they have "the most powerful national will to live, that has ever appeared on earth". However, "they have simply been forced into appearing" as decadents, to "put themselves at the head of all décadent movements (—for example, the Christianity of Paul—), and so make of them something stronger than any party frankly saying Yes to life".

Five stages of denaturalizing values

 * 1) Israel's Yahweh/Jahveh "was an expression of its consciousness of power, its joy in itself, its hopes for itself". Because he is their God, they considered him to be the God of justice. The Jews affirmed themselves, realized their own power, and had a good conscience. Even after internal anarchy and Assyrian invasions weakened Israel, it retained its worship of God as a king who is both soldier and judge.
 * 2) Concept of God is falsified: Yahweh became a demanding god. "Jahveh, the god of "justice"—he is in accord with Israel no more, he no longer vizualizes the national egoism".
 * 3) Concept of morality is falsified: morality is no longer an expression of life and growth. Rather, it opposes life by presenting wellbeing as a dangerous temptation. The public notion of this God becomes weaponized by clerical agitators, who "interpret all happiness as a reward and all unhappiness as a punishment for obedience or disobedience to him, for 'sin'"
 * 4) History of Israel is falsified: The great epoch becomes an epoch of decay. "the Exile, with its long series of misfortunes, was transformed into a punishment for that great age—during which priests had not yet come into existence". The past is translated into religious terms; it was a record of guilt, punishment, piety, and reward in relation to Yahweh. A moral world order is established which assigns value to actions that obey the will of God (and which claims that this general will, i.e. the right way of life for everyone, is eternal and unchanging). Priests teach that "the ruling power of the will of God, expressed as punishment and reward according to the degree of obedience, is demonstrated in the destiny of a nation, of an individual".
 * 5) God's will is revealed in the holy scripture: the sacred book formulates the will of God and specifies what is to be given to the priests. The priest sanctifies and bestows all value: disobedience of God (the priest) is 'sin;' subjection to God (the priest) is redemption. Priests use 'sin' to gain and hold power: "From this time forward things were so arranged that the priest became indispensable everywhere; at all the great natural events of life, at birth, at marriage, in sickness, at death, not to say at the sacrifice' (that is, at meal-times), the holy parasite put in his appearance, and proceeded to denaturize it."

Revolt against Jewish priesthood
The Jewish church opposed and negated nature, reality, and the world as being sinful and unholy. Christianity then negated the Jewish church and its holy, chosen people, according to Nietzsche: "The phenomenon is of the first order of importance: the small insurrectionary movement which took the name of Jesus of Nazareth is simply the Jewish instinct redivivus—in other words, it is the priestly instinct come to such a pass that it can no longer endure the priest as a fact; it is the discovery of a state of existence even more fantastic than any before it, of a vision of life even more unreal than that necessary to an ecclesiastical organization."The Jewish church and the Jewish nation received this rebellion as a threat to its existence: "This saintly anarchist, who aroused the people of the abyss, the outcasts and 'sinners,' the Chandala of Judaism, to rise in revolt against the established order of things...this man was certainly a political criminal.... This is what brought him to the cross.... He died for his own sins..."

The Redeemer type
Nietzsche criticizes Ernest Renan's attribution of the concepts genius and hero to Jesus. Nietzsche thinks that the word idiot best describes Jesus.

Nietzsche asserts that the psychological reality of redemption was a "new way of life, not a new faith". It is "[t]he deep instinct which prompts the Christian how to live so that he will feel that he is 'in heaven'". The Christian is known by his acts. He offers no resistance to evil, He has no anger and wants no revenge. Blessedness is not promised on conditions, as in Judaism. The Gospel's glad tidings are that there is no distinction between God and man. There is no Judaic concern for sin, prayers, rituals, forgiveness, repentance, guilt, punishment, or faith: "[H]e knew that it was only by a way of life that one could feel one's self 'divine,' 'blessed,' 'evangelical,' a 'child of God.' Not by 'repentance,' not by 'prayer and forgiveness' is the way to God: only the Gospel way leads to God—it is itself 'God!'"

Opposite development
Nietzsche sees a world–historical irony in the way that the Christian Church developed in antithetical opposition to the Evangel and the Gospel of early Christianity. "A sickly barbarism finally lifts itself to power as the church—the church, that incarnation of deadly hostility to all honesty, to all loftiness of soul, to all discipline of the spirit, to all spontaneous and kindly humanity.—Christian values—noble values."

Paul and the promise of eternal life
The apostles claimed that Jesus' death was a sacrifice of an innocent man for the sins of the guilty. But "Jesus him self had done away with the very concept of 'guilt,' he denied that there was any gulf fixed between God and man; he lived this unity between God and man, and that was precisely his 'glad tidings'"

To claim that there is life after death, the apostles ignored Jesus' example of blessed living. Paul emphasizes the concept of immortality in First Corinthians 15:17, as Nietzsche explains: "St. Paul...gave a logical quality to that conception, that indecent conception, in this way: 'If Christ did not rise from the dead, then all our faith is in vain!'—And at once there sprang from the Gospels the most contemptible of all unfulfillable promises, the shameless doctrine of personal immortality.... Paul even preached it as a reward...."Paul used the promise of life after death as a way to seize tyrannical power over the masses of lower-class people. This changed Christianity from a peace movement that achieves actual happiness into a religion whose final judgment offers possible resurrection and eternal life. Paul falsified the history of Christianity, the history of Israel, and the history of mankind by making them all seem to be a preparation for the crucifixion. "The vast lie of personal immortality destroys all reason, all natural instinct—henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion".

Nietzsche claims that Paul's pretense of holiness and his use of priestly concepts were typically Jewish. Christianity separated itself from Judaism as though it was the chosen religion, "just as if the Christian were the meaning, the salt, the standard and even the last judgment of all the rest".

The Holy Lie and belief
Lying, or not wanting to see as one sees, is a trait of those who are devoted to a party or faction. Lying is used by all priests, be they pagan, Jewish, or Christian: "[T]he right to lie and the shrewd dodge of 'revelation' belong to the general priestly type.... The 'law,' the 'will of God,' the 'holy book,' and 'inspiration'—all these things are merely words for the conditions under which the priest comes to power and with which he maintains his power..."

Condemnation
Nietzsche concludes his work with the insistence that Christianity "turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.... [I]t lives by distress; it creates distress to make itself immortal".

"To breed out of humanitas a self-contradiction, an art of self-pollution, a will to lie at any price, an aversion and contempt for all good and honest instincts", in Nietzsche's view, is the spirit of Christianity. Nietzsche believes the "'humanitarianism' of Christianity" to be a conspiracy "against health, beauty, well-being, intellect, kindness of soul—against life itself".

Nietzsche suggests that time be calculated from "today", the date of this book, whereby 'Year One' would begin on 30 September 1888—"The transvaluation of all values!"

Thoughts on Jesus
In his earlier works, Nietzsche did not distinguish the teachings of Jesus from historic Christianity. However, in late 1887 and early 1888, he analyzed Tolstoy's essay What I Believe. Nietzsche's view of Jesus in The Antichrist follows Tolstoy in separating Jesus from the Church and emphasizing the concept of "non-resistance", but uses it as a basis for his own development of the "psychology of the Savior".

Nietzsche does not demur of Jesus, conceding that he was the only one true Christian. He presents a Christ whose own inner life consisted of "wit, the blessedness of peace, of gentleness, the inability to be an enemy".

Nietzsche heavily criticizes the organized institution of Christianity and its class of priests. Christ's evangelism consisted of the good news that the 'kingdom of God' is within you: "What is the meaning of 'Glad Tidings'?—The true life, the life eternal has been found—it is not merely promised, it is here, it is in you; it is the life that lies in love free from all retreats and exclusions", whereby sin is abolished and away from "all keeping of distances" between man and God.

"What the 'glad tidings' tell us is simply that there are no more contradictions; the kingdom of heaven belongs to children".

Title
The German title, Der Antichrist, is ambiguous and open to two interpretations: the Antichrist, or the Anti-Christian. However, its use within the work generally admits only an "Anti-Christian" meaning. H. L. Mencken's 1918 translation and R. J. Hollingdale's 1968 translation both title their editions as "The Anti-Christ"; and Walter Kaufmann uses "The Antichrist", while no major translation uses "The Anti-Christian". Kaufmann considers The Antichrist the more appropriate way to render the German: "[a] translation of the title as 'The Antichristian' [...] overlooks that Nietzsche plainly means to be as provocative as possible".

Sanity
This book was written shortly before Nietzsche's infamous nervous breakdown. However, as one scholar notes, "the Antichrist is unrelievedly vituperative, and would indeed sound insane were it not informed in its polemic by a structure of analysis and a theory of morality and religion worked out elsewhere".

"The word idiot"
Section 29 originally contains three words that were suppressed by Nietzsche's sister in 1895: "das Wort Idiot" or, "the word idiot". H. L. Mencken's English translation does not contain these words. However, in 1931, the words were reinstated by Josef Hofmiller. Likewise, English translations by Walter Kaufmann and R.J. Hollingdale also contain them. According to Kaufmann, Nietzsche was referring to Dostoevsky's book The Idiot and its naïve protagonist. The passage reads:

Christ's words to the thief on the cross
In § 35, Nietzsche wanted to convey the idea that, to Christ, Heaven is a subjective state of mind. To accomplish this goal, Nietzsche parodied a passage from the New Testament, which the Nietzsche Archive, headed by Elisabeth Förster-Nietzsche, decided to suppress so that there would be no doubt as to the strict correctness of Nietzsche's use of the Bible.

According to Nietzsche, one of the thieves, who was also being crucified, said, "This was truly a divine man, a child of God!" Nietzsche had Christ reply, "If you feel this, you are in Paradise, you are a child of God". In the Bible, only Luke related a dialogue between Christ and the thief in which the thief said, "This man has done nothing wrong" to which, Christ replies, "Today I tell you, you will be with me in Paradise". Nietzsche had the thief speaking the words that the centurion later spoke in Luke 23:47, Matthew 27:54, and Mark 15:39. In these passages, Christ was called the 'Son of God' by the soldier. The Nietzsche Archives' suppression was lifted in later editions and now appears exactly as Nietzsche wrote.

The full passage reads:

A young prince
In § 38, there is a reference to a young prince who professes to be a Christian but acts in a very worldly manner. The passage about this was suppressed to avoid comparison to Wilhelm II. According to Mazzino Montinari, this passage was never printed in any edition prepared by the Nietzsche Archive. However, it did appear in the pocketbook edition of 1906.

The full passage reads:

Anno Domini
Nietzsche, in § 62, criticizes the reckoning of time from Christ's birth (anno Domini). This passage was judged by Franz Overbeck and Heinrich Köselitz to be unworthy of publication. According to Mazzino Montinari, this passage was restored in the 1899 edition, appearing in all subsequent editions.

The full passage reads:

Decree against Christianity
Also suppressed was Nietzsche's "Decree against Christianity" (or "Law Against Christianity"). This part was added back on the 1889 edition and the following editions of The Antichrist. This part consists of seven propositions that can be summarised as such:

 * 1) Every type of anti-nature is depraved
 * 2) Participation in religion is an assassination attempt on public morality
 * 3) The location from which Christianity has spread should be eradicated
 * 4) The Christian teaching on chastity is a public instigation to anti-nature
 * 5) The Christian priest is a chandala – he should be ostracized, starved
 * 6) What was before called "holy" and "God" is to be called criminal and cursed
 * 7) "The rest follows from this"

title: The Antichrist (book)


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Matt Welsh

Matthew James Welsh (born 18 November 1976) is an Australian swimmer who is the former world champion in the backstroke and butterfly. He took two golds in 50-meter butterfly and 50-meter backstroke, during one hour, at the World Championships in Shanghai 2006. Welsh retired from professional swimming in March 2008 when he failed to secure a place in the team for the Beijing Olympics.

Early years
Welsh started swimming in his final years at Scotch College, Melbourne and moved into competitive swimming in 1995 after leaving school at the age of eighteen. He trained under coach Ian Pope at Surrey Park Swimming Club until after the 2000 Olympics before moving to the Melbourne Vicentre Club. His first big break came in 1998 at the world swimming championships in Perth, Western Australia with a gold in the 4x100-metre medley relay.

World and Olympic accomplishments
At 31 and after 11 years on the Australian Swim Team, Welsh was unable to beat the younger generation at the trials and was not selected to compete at the 2008 Summer Olympics in Beijing.

Swimming-history
Welsh has won several world championship titles in both backstroke and butterfly. He first broke the Australian record in the 100-metre backstroke in 1998. He also won more Australian swimming titles than any swimmer in history, claiming his 50th win at the 2006 Australian titles in Brisbane in December 2006.

Personal life
Welsh married Lauren Newton, the daughter of Bert and Patti Newton, and sister of Matthew Newton, on 4 November 2006. They are parents to six children born between January 2008 and August 2020.

Awards and honors

 * Australian Sports Medal in 2000.
 * Medal of the Order of Australia (OAM) in 2013 for services swimming and charity work.

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

title: Matt Welsh


text:
List of postal codes of Canada: S

This is a list of postal codes in Canada where the first letter is S. Postal codes beginning with S are located within the Canadian province of Saskatchewan. Only the first three characters are listed, corresponding to the Forward Sortation Area (FSA).

Canada Post provides a free postal code look-up tool on its website, via its mobile apps for such smartphones as the iPhone and BlackBerry, and sells hard-copy directories and CD-ROMs. Many vendors also sell validation tools, which allow customers to properly match addresses and postal codes. Hard-copy directories can also be consulted in all post offices, and some libraries.

Saskatchewan
There are currently 53 FSAs in this list. Currently there are no S1*, S5* or S8* codes.

Rural
{| style="width: 100%;" ==Most populated FSAs ==
 * S0K, 90,185
 * S0G, 65,876
 * S0A, 52,751
 * S0J, 50,642
 * S0M, 48,250

Least populated FSAs

 * S4K, 81
 * S7A, 176
 * S7P, 178
 * S6W, 288
 * S7B, 497
 * }

title: List of postal codes of Canada: S


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List of rulers of Rolong

This is a list of rulers of Rolong. The Rolong tribe has had rulers since at least around 1760. The tribe's territory is located in present-day Botswana and South Africa.

List of Rulers of baRôlông
Kgôsikgolo = Paramount Chief

At this point the Barolong found themselves separated by the Botswana - South Africa border. There are other Barolong in South Africa with different leaders but emanating from the same ancestry.

title: List of rulers of Rolong


text: Category:Tuscarawas County, Ohio

title: Category:Tuscarawas County, Ohio


text:
User:Goblin/monobook.js

// User:Lupin/popups.js mw.loader.load(            'https://en.wikipedia.org/w/index.php?title=User:Lupin/popups.js'             + '&action=raw&ctype=text/javascript&dontcountme=s');

title: User:Goblin/monobook.js


text:
Category:Greene County, Ohio

People, places, and events associated with Greene County, Ohio.

title: Category:Greene County, Ohio


text: Category:Clinton County, Ohio

title: Category:Clinton County, Ohio


text:
Wikipedia:Articles for deletion/N00k

Non-notable slang term. RickK 08:41, Aug 15, 2004 (UTC)
 * Delete: Non-notable. Imagine a Venn diagram: leet writers AND NationStates players AND IRC users AND "rare word."  I think that pretty much gets us down to two guys laughing at their own joke from a fanfic book.  Geogre 12:16, 15 Aug 2004 (UTC)
 * Delete. With extreme, extreme, extreme prejudice.  This is utter crap.  Ugh.  Crap.  Postdlf 19:21, 15 Aug 2004 (UTC)
 * Delete — drop the bomb on this one. Extremely esoteric. • Benc • 20:12, 15 Aug 2004 (UTC)
 * Delete: non-notable, neologism, dictdef.   — Gwalla | Talk 21:38, 15 Aug 2004 (UTC)
 * Delete, violet/riga 21:57, 15 Aug 2004 (UTC)
 * Delete. --Tothebarricades.tk 22:15, 15 Aug 2004 (UTC)
 * Delete. Short of writing an article about my coffee mug, I can't think of how to make a more trivial article. Average Earthman 09:35, 16 Aug 2004 (UTC)
 * Delete. Neutrality 02:56, 17 Aug 2004 (UTC)

title: Wikipedia:Articles for deletion/N00k


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Nadezhda Mandelstam

Nadezhda Yakovlevna Mandelstam (Надежда Яковлевна Мандельштам; [Хазина]; 30 October 1899 – 29 December 1980) was a Russian Jewish writer and educator, and the wife of the poet Osip Mandelstam who died in 1938 in a transit camp to the gulag of Siberia. She wrote two memoirs about their lives together and the repressive Stalinist regime: Hope Against Hope (1970) and Hope Abandoned (1974), both first published in the West in English, translated by Max Hayward.

Of these books the critic Clive James wrote, "Hope Against Hope puts her at the centre of the liberal resistance under the Soviet Union. A masterpiece of prose as well as a model of biographical narrative and social analysis it is mainly the story of the terrible last years of persecution and torment before the poet [her husband Osip] was murdered. The sequel, Hope Abandoned, is about the author's personal fate, and is in some ways even more terrible, because, as the title implies, it is more about horror as a way of life than as an interruption to normal expectancy. [The two books] were key chapters in the new bible that the twentieth century had written for us."

Early life and education
Nadezhda Yakovlevna Khazina was born in Saratov, southern Russia, the youngest of four children (she had a sister and two brothers) of a middle-class Jewish family. Her parents were Yakov Arkadyevich Khazin and Vera Yakovlevna Khazina, and the family was wealthy enough to travel. Her mother was among the first group of women in the Soviet Union to complete training as a medical doctor, and her father was an attorney. The family did not practice Judaism, and kept Russian Orthodox holidays. Later they converted to Christianity. The family moved to Kyiv, Ukraine, for her father's work, and the greater cultural and educational opportunities of the larger city. There she attended school. After gymnasium (secondary school), Nadezhda studied art.

Life and memoirs
Nadezhda met the poet Osip Mandelstam at a nightclub in Kyiv in 1919, and they started a relationship which led to marriage in 1921–1922. They lived in Ukraine at first, but moved to Petrograd in 1922. Later they lived in Moscow, and Georgia.

Osip was arrested in 1934 for his poem entitled "Stalin Epigram" and exiled to Cherdyn, in Perm Oblast; Nadezhda went with him. Later the sentence was lightened and they were allowed to move to Voronezh in southwestern Russia, but were still banished from the largest cities, which were the artistic and cultural centers.

After Osip Mandelstam's second arrest in May 1938 and his subsequent death at the transit camp "Vtoraya Rechka" near Vladivostok that year, Nadezhda Mandelstam led an almost nomadic life. Given the repression of the times, she tried to dodge an expected arrest, and frequently changed places of residence and took only temporary jobs. On at least one occasion, in Kalinin, the NKVD came for her the day after she had fled.

As her mission in life, she worked to preserve her husband's poetic heritage, with the goal of publication one day. She managed to keep most of it memorized because she did not trust paper. Many years later, she was able to work with other writers to have it published.

Through the terrible years, Nadezhda Mandelstam gained her college degree and taught English in various provincial towns. After the death of Joseph Stalin on 5 March 1953, when government's repression eased, she returned to her studies and completed her dissertation in linguistics (1956).

She was not allowed to return to Moscow until 1964, following the first phase of Osip Mandelstam's rehabilitation (under Nikita Khrushchev). She had spent 20 years in a kind of internal exile until the "thaws" of the late 1950s. Nadezhda began writing her memoir, which was published in English as Hope Against Hope in 1970, in part as a way of restoring her husband's memory and integrating her own struggles. It first circulated in a samizdat version in the Soviet Union in the 1960s.

In her memoirs, Hope Against Hope (1970, 1977) and Hope Abandoned (1974, 1981), first published in the West, she made an epic analysis of her husband's life and times. She elevated her husband as the figure of an artistic martyr under Stalin's repressive regime. She criticized the moral and cultural degradation of the Soviet Union of the 1920s and later. The titles of her memoirs use word play as nadezhda means "hope" in Russian.

In 1976, Mandelstam gave her archives to Princeton University in the United States.

In 1979, her heart condition deteriorated, and she took to her bed in early December 1980. Nadezhda Mandelstam died on 29 December 1980 in Moscow. The funeral was arranged in the Russian Orthodox rite, with the lying in state taking place on 1 January 1981, in the church of Our Lady of the Sign. She was buried on 2 January 1981, at the Kuntsevo Cemetery.

Works

 * Hope Against Hope (1970) (ISBN 1-86046-635-4)
 * Hope Abandoned (1974) (ISBN 0-689-10549-5)

title: Nadezhda Mandelstam


text:
User:Benc/Scripts

Scripts
The following is a list of various Python scripts I've written to help process massive amounts of text — very useful for tedious editing tasks. All of these are quick hacks, and the output should be verified!

 * /section_reverser.py, a quick hack to reverse a long list of sections (does not work if there are subsections)
 * /what_links_here_count.py, gives you a count by namespace/redirects for Special:Whatlinkshere output (this really should be done server-side; I've put in a feature request for it)
 * /what_links_out.py, gives you a report by namespace and wiki to keep track of all the wiki pages linked to by that page

Note: you are more than welcome to make improvements to/fix bugs for these scripts. Feel free to edit the scripts themselves, and/or leave a note on my talk page.

title: User:Benc/Scripts


text:
User:Benc/Scripts/section reverser.py

 * 1) section_reverser.py
 * 2) Author: Benc
 * 3) Purpose: quick hack to reverse a long list of sections.
 * 4)          DOES NOT WORK IF THERE ARE SUBSECTIONS!

txt="""
 * 1) Below: cut and paste the page source that you want reversed.

"""

txt = string.strip(txt).split('==')
 * 1) Remove leading and trailing whitespace; change to array by '=='

heading = None result = [] for cur in txt: if heading == None: heading = cur else: result.append('==' + heading + '==' + cur) heading = None

result.reverse
 * 1) result = result[:10] # uncomment this line if you only first 10

for section in result: print section,

title: User:Benc/Scripts/section reverser.py


text:
Talk:Ozone depletion theory

For an August 2004 deletion debate over this page see: Wikipedia:Votes for deletion/Ozone depletion theory

I submitted this bad article to VFD and was instructed to go ahead with a redirect to the appropriate site ozone depletion. Fred Singers fringe theories belong on his page not here. --Deglr6328 08:50, 15 Aug 2004 (UTC)

title: Talk:Ozone depletion theory


text:
Category:Amphibious vehicles

An amphibious vehicle (or simply amphibian), is a vehicle or craft that works on land as well as in water.

Two main categories of amphibious vehicle are those that travel on an air-cushion - Hovercraft - and those that don't - see Amphibious vehicles main page.

title: Category:Amphibious vehicles


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Starkad

Starkad (Starkaðr or Stǫrkuðr ; Latin: Starcaterus; in the Late Middle Ages also Starkodder; modern Danish: Stærkodder) was either an eight-armed giant or the human grandson of the aforementioned giant in Norse mythology.

Starkad appears in numerous accounts, and the stories of his adventures relate to different Scandinavian traditions. He is most fully treated in Gesta Danorum but he also appears in Icelandic sources. He is portrayed as a great warrior who performed many heroic deeds but also many crimes.

A cognate of the Starkad legends can be found in the Anglo-Saxon poem Beowulf.

Beowulf
In Beowulf, the feud between the Danes and the Heaðobards was to be ended with the marriage of Ingeld, the son of the fallen Heaðobard king Froda, and Freawaru, the daughter of the Danish king Hroðgar. During the wedding an unnamed old warrior reminded the Heaðobards of their defeat and encouraged them to revenge. That is the origin of Starkad's admonishing speech to the Danish king Ingellus, son of Frotho (see the account given in Gesta Danorum below). Sophus Bugge derived the name Starkaðr from originally meaning "the strong Heaðobard". The first element is the Norse stark-.

Hervarar saga
A version of the legend of Starkad can be found in the prologue of the U-version of Hervarar saga, and in a shortened form in the H-version of the Hauksbók.

In this version a Starkad Ala-Warrior lived in northern Norway at the waterfalls of Alufoss. He descended from the giants known as the þursar (jotuns), and his father's name was Storkvid. Starkad was very much a jotun himself and had eight arms, but he was betrothed to a girl named Ogn Elf-burst. One day, when Starkad had gone north across the Élivágar, another giant named Hergrim kidnapped Ogn. Starkad challenged Hergrim to a holmgang, a duel. Starkad used four swords at the same time and slew Hergrim. Ogn did not wish to be Starkad's wife and committed suicide by stabbing herself with a sword. Starkad contented himself by taking everything Hergrim owned, including his son Grimr.

Álfhildr was the daughter of king Álfr of Álfheim (modern Bohuslän) and like the people of Álfheim, she was very beautiful. One autumn, king Álfr performed the Dísablót, a sacrifice to the goddesses, and Álfhildr took part in it. As she was reddening the horgr (altar) with blood, Starkad kidnapped her. King Álfr called on the god Thor to help him rescue his daughter. Thor granted his wish by killing Starkad and rescuing the girl.

Gautreks saga
Gautreks saga continues the account found in Hervarar saga. It tells among other things the adventures of Starkad, the son of Stórvirkr who was the son of Starkad Ala-warrior, whom Thor had killed.

It tells that young Starkad was raised at the court of Harald, the king of Agder, together with Harald's son Vikar. One day, Herþjófr, the king of Hordaland, made a raid and killed king Harald. He also took Vikar hostage to ensure the loyalty of the people of Agder. When Vikar had grown up, he assembled a warband, including Starkad and avenged his father by killing Herþjófr with thirty of his warriors. Vikar was then king of Agder, Hordaland, and Hardanger.

Starkad took part in Víkar's many battles for the hegemony of the petty kingdoms of southern Norway, one of the battles where Battle at Lake Vænir and he was Víkar's greatest warrior.

After all these victories, when sailing north from Agdir to Hördaland with a large army, Víkar was becalmed. Divination showed Odin required a sacrifice of one person chosen by lot and Víkar's lot came up each time. The decision was put off till the next day. Then Grani Horsehair, Starkad's foster father, took Starkad to a secret council of the gods and revealed himself to be Odin. Odin bestowed on Starkad the blessings of living three lifetimes, of possessing the most excellent of weapons, an abundance of riches, victory in battle, the gift of poetry and always to be held in the highest esteem among the rich and powerful. Thor, however, who hated Starkad because of his jotun origin, denied Starkad the blessing of having children and cursed him to commit a crime every lifetime he lived and never to possess real estate. Thor further cursed Starkad never to feel that he had enough property, always to receive dangerous wounds in battle, never to remember his skaldic poems and ever to be hated by commoners. After blessings and curses laid on Starkad alternately by Odin and Thor, Odin asked Starkad to send him King Víkar in payment for Odin's blessings. Starkad agreed and Odin gave Starkad a spear which Odin promised would appear to be only a reed-stalk. So Vikar met his death.

After Vikar's death, Starkad fled to Sweden and the kings Alrek and Eirík at Uppsala. Starkad served them first as a companion on their viking expeditions and then, after Alrek and Eirík had settled down, he went on further Viking expeditions alone.

Skaldic poetry
Starkad is said to have composed poems himself which appear in Gautrek's saga. Thor's hate of Starkad because of his jotun origins is mentioned in Skáldskaparmál, where there is a lausavísa by Vetrliði Sumarliðason praising Thor for having killed giants and giantesses, and for having defeated Starkad: However, it could also be a reference to Starkad's grandfather, Starkad Ala-Warrior, whom Thor killed for having kidnapped Álfhildr, the princess of Alfheim.

Ynglinga saga
In the Ynglinga saga, Snorri Sturluson tells what happened a few generations after the deaths of Alrek and Eirík.

The Swedish king Aun was not a warlike king and had been chased away from his kingdom by Halfdan. When Halfdan had died, Aun returned to Uppsala to rule his old kingdom. After having sacrificed one of his sons to Odin, the god let him live for another sixty years. However, when twenty-five years had passed, a Danish prince named Áli the Bold appeared and chased Aun to exile in Götaland. Áli ruled for twenty-five years until Starkad appeared and killed him. Then Aun could return to his kingdom and ruled it for another period of twenty-five years.

Sögubrot
The Sögubrot deals with events taking place in the 8th century, a long time after Starkad killed Áli the Bold.

When the Swedish king Sigurd Hring prepared for the Battle of the Brávellir against the Danish Harald Wartooth, a much later king Áli the Bold appeared with seven other kings to help him in the battle. These kings were accompanied by a great many champions, and among them Starkad the Old, the son of Stórverkr. Starkad would later compose a poem about this battle that would serve as a source for the sagas.

When the battle had begun, a formidable champion named Ubbi of Friesland charged against Ragnvald the Good Councilor the foremost champion in the wedge formation of king Sigurd. After a fierce fight, Ragnvald died and Ubbi pushed on killing champion after champion.

When king Sigurd Hring saw this he encouraged his warriors and said that it was not possible that no one could defeat Ubbi. He then asked "where is Starkad?". The old warrior answered "it is difficult to win sire. However, I will do my best and do what I can, but Ubbi is a tough fighter". Starkad engaged with Ubbi and a fight began that was long and the most fierce of the entire battle. Eventually, Starkad gave Ubbi a single wound, but Starkad had received six big ones, and thought that no one had been closer to kill him before. The two champions were separated by the pushing throng of warriors, and Ubbi finally fell riddled with arrows from the archers of Telemark.

The shieldmaiden Vebiorg took on the Swedish army. First she killed the champion Söti, but then Starkad attacked her. After giving Vebiorg a number of slashes, she cut his mouth so that his chin fell. Starkad had to bite his beard to keep his chin in place. She was killed by Thorkil the Bold.

Biting his beard and ignoring his wounds, Starkad charged the Danish army, killing man after man, until he met the shieldmaiden Ursina who carried the banner of king Harald Wartooth. She told him that he had met his last opponent, but he cut off the hand that held the banner and killed her. Starkad continued killing warrior after warrior, until he finally was so severely wounded that he had a large gash on his neck and a large gash on his chest that made his two lungs hang out. On his right hand, he had lost a finger.

The battle ended with Swedish victory.

Norna-Gests þáttr
In Norna-Gests þáttr, the account of Starkad takes place not long after the victory at the Battle of the Brávellir. The account deals with a meeting between Starkad and the hero Sigurd Dragonslayer. The old Norna-Gest told that during the time when he was with Sigurd Dragonslayer, the Swedish king Sigurd Hring demanded tribute from Sigurd and his people. When Sigurd refused, the king of Sweden sent an army to subdue him, led by the sons of Gandalf.

In the Swedish army, there was a man who was even bigger and stronger than the sons of Gandalf. The giant man killed both men and horses and nothing could defeat him. Sigurd and Gest approached the huge warrior and asked who he was. He answered that he was Starkad the son of Stórvirkr.

When Starkad learnt that Sigurd was the same Sigurd who had killed the dragon Fafnir, he tried to escape. However, Sigurd went after him and dealt a blow with his sword Gramr that ripped two teeth off Starkad's mouth. Sigurd then asked Starkad to go home. When Starkad had left the battle, the sons of Gandalf retired as well, and so Sigurd had won the battle against the Swedes.

Gesta Danorum
It is in Gesta Danorum that the most comprehensive treatment of Starkad is found. The Danish chronicler Saxo Grammaticus wrote that Starkad was the son of Stórvirkr (Storwerk/Storuerkus) and saved himself from a shipwreck. He entered the service of the Danish king Frotho and was given a ship so that he could patrol the shores.

No man was Starkad's equal as he was endowed with a superhuman size and a noble disposition. Saxo Grammaticus gives two accounts of Starkad's origin. According to one, he was born in the land of Estonians east of the Baltic Sea. According to the second, which the chronicler considers fantastic and unlikely, Starkad was born of jotuns, and he had formerly many arms until Thor cut off all arms but two. Odin had bestowed on Starkad the curse and the blessing that he would live the lives of three men, and commit three evil deeds.

His first evil deed was the murder of the Norwegian petty king Vikar (Wicarus). Starkad had joined a Viking expedition with Vikar, but they found themselves stopped by a strong wind. They then had the idea that they could appease the gods by performing a blót with human blood, and decided to cast lots as to whom was to be sacrificed. Starkad made a noose of willow and put it around the king's neck in the pretense that it was only for show and not for killing. However, the knot was so strong that the king was dying, and Starkad gave him the coup de grace with his sword. Others say that the noose of willow suddenly became so strong that the king was strangled.

Starkad joined the Danish Viking Bemon (Bemonus) and they had a tough discipline on their crew, forbidding them alcoholic beverages. During an attack in Russia, they discovered that the Russians had riddled the terrain with caltrops to stop the Vikings. However, Starkad and his men donned clogs and so won the battle. When Bemon was dead, Starkad entered the service of the Bjarmians and did many heroic deeds among them.

Later, Starkad stayed for seven years in Sweden at Uppsala, with the sons of Frey. However the effeminate jingle of bells, the dancing and the mimes at the sacrifices (see the Temple at Uppsala) nauseated Starkad.

He then enlisted with the Danish king Haki (Haco), and fought for him during the attack on king Hugleik (Hugletus) of Ireland. Hugleik wasted his riches on actors and jugglers, but was defended by Svipdag (Suibdagus) and Geigad (Gegathus), who gave Starkad the most vicious wound he had ever received. After winning the battle, Starkad had all the mimes and jugglers flogged, and all the riches looted.

Starkad was then sent with the Slavic prince Win (Winus) to quell a rebellion in the East. He fought against Curonians, Sambians, Semigallians, until all the Easterlings had been defeated. By covering his sword with a hide, he also defeated a warlord named Wisin (Wisinnus), who lived at Anafial in Russia, and who could make a weapon blunt only by looking at it. He continued his victories by killing the jotun Tanna in Byzantium and the Polish champion Wasce/Wilzce. (It is theoretized that Polish writer Theodor Narbutt picked the name of the mountain and the villain (Anafial and Wisinnus) to embellish a legend about mount Anafielas, allegedly a place of the afrerlife in Lithuanian pagan mythology ).

When the Saxons rebelled against Frotho, and challenged him to a duel against Hama, Starkad unexpectedly returned and took Frotho's place in the duel. Hama contemptuously brought Starkad to his knees with a blow by his fist, but Starkad rose up and cut Hama to death. After a while Frotho was killed through treachery by a Saxon named Swerting (Swertingus). Frotho's son Ingild (Ingellus) lived a wanton life and married one of Swerting's daughters. This angered Starkad so much that he enlisted at the Swedish king Halfdan's (Haldanus) court instead. However, when he learnt that Helga, Ingild's sister, was about to marry a lowly goldsmith, Starkad appeared in disguise and castrated the goldsmith. He gave Helga a slap on her face and lambasted her. Then he returned to Sweden and king Halfdan.

Ingild gave Helga to a Norwegian named Helgi (Helgo), on the condition that he fight nine brothers from Zealand who courted her, and among whom the eldest was named Angantyr (Angaterus). Helgi went to Sweden's most famous city Uppsala and asked Starkad to help him in the fight. Starkad agreed, but left Helgi with his bride in order to fight with the nine brothers himself at the moor of Roliung. Starkad killed the nine brothers but had received seventeen wounds himself, and was so seriously wounded that his guts hung out. He refused the care of three lowly passers-by, but accepted the treatment of a peasant's son, and could return to Sweden.

As Ingild continued his sinful life and did not do his duty to avenge his father, Starkad appeared during a banquet that Ingild had with the sons of Swerting, his father's slayer. Starkad strongly admonished Ingild and humiliated his queen who tried to calm Starkad with kindness and her costly ribbon. Starkad succeeded in exciting Ingild to kill Swerting's sons and to divorce his Saxon bride.

During the Battle of the Brávellir between the Swedish king Sigurd Hring and Harald Wartooth (Haraldus Hyldetan), Starkad fought on the Swedish side. He received such a severe wound that his lung hung out, his skull was cleft and a finger was cut off. He had to leave the battle to tend to his wounds.

Starkad was accepted with honour in the warband of the Norwegian hero Olo. However, when Olo had succeeded in conquering Zealand, Starkad was convinced to join Lennius/Lenus/Lennus scheme to attack and kill Olo. However, Olo was hard to kill as his gaze scared everyone. It was not until Starkad managed to cover Olo's face that he could kill him. Starkad was rewarded with 120 pounds in gold, but regretted his crime, and avenged Olo's death by killing Lennius. When Starkad was so old that he wished to die and his eyesight was bad, he hung his gold around his neck and went out to wander. He killed a man who wanted one of his swords and some riders who were contracted to kill Starkad by Hather (Hatherus), Lennius' son.

In front of Hather, Starkad sung about his accomplishments, and as Hather's response showed Starkad that Hather was of noble birth, Starkad asked him to be his slayer. Starkad promised Hather all his gold and imperviousness, should Hather cut off his head and run between the head and the body as he fell. Hather cut off Starkad's head but avoided running, as he feared being crushed by Starkad's huge body. When the head had hit the ground, it bit a tussock of grass which showed how ferocious Starkad was.

Hather did not want the old warrior to lie unburied, but showed him respect by making a barrow for him on the heath of Roljung, at the same spot where Starkad's heavy body long ago had made an imprint on a stone.

Historia de gentibus septentrionalibus
Olaus Magnus' cites the story of Starkad from Gesta Danorum. He disputes Saxo about origin of the hero and informs that Starkad was from the nation of Tavastians, 'Starchaterum Thauestum'.

Later traditions
Later medieval traditions locate Starkad's death and the heath of Roljung to Skåne. According to the Annales Ryenses (late 13th century), it was still possible to see Starkad's sword in the water beneath the bridge of Boilyngh when the water was low. It is likely that Boilyngh is a misspelling of Roljung. Later this spot was located to Rönne river, and in the 16th century, people talked of the Stones of Starkkarl at Vegeholm. The Danish folklorist Axel Olrik and Arthur Stille recorded many recent traditions about Starkad in north-western Skåne.

Modern references
The plot of the Science Fiction novel "Ensign Flandry" by the Danish American writer Poul Anderson takes place on a planet named "Starkad". Anderson also included a short story about the meeting of Nornagest and Starkad in his book The Boat of a Million Years, in which both Nornagest and Starkad are part of a small group of humans who were born with an exceedingly rare genetic condition that makes them immortal.

The modern Danish name, Stærkodder has been used for an ironclad warship in the Royal Danish Navy.

In The Fionavar Tapestry trilogy by the Canadian author Guy Gavriel Kay, the fortress of Starkadh is the stronghold of the evil god Rakoth Maugrim.

In The Settlers (novel) by Vilhelm Moberg, the main protagonists names the first ox he buys after emigrating to North America Starkodder.

Starkad (or "Starkadder") is the central figure in a trilogy of fantasy novels by the author Bernard King, which draw heavily from traditional Starkad stories and from other aspects of Norse myth and legend. The trilogy comprises the novels "Starkadder" (1985), "Vargr-Moon" (1986), and "Death-Blinder" (1988).

Starkad, as Starkaðr the Mighty, is mentioned in the 2018 videogame God of War, as a late Jotunn enshrined by the Jotnar people. Mimir relates how Thor killed him by ripping off six of his arms.

Sources and external links

 * The article Starkad in Nordisk familjebok (1909)
 * The article Starkad in Nationalencyklopedin.
 * Northvegr website: Ynglinga saga
 * The Story of Norna-Gest in English translation by George L. Hardman
 * On-Line Medieval and Classical History: The Danish History books I-IX, translated by Oliver Elton (Norroena Society, New York, 1905).
 * Hervarar saga in translation by Tunstall, at Northvegr.
 * Gautrek's saga:
 * Ancestry: Gautrek's saga
 * "King Gautrek" in Seven Viking Romances. Trans. Pálsson, Hermann and Edwards, Paul (1985). Harmondsworth, England: Penguin. ISBN 0-14-044474-2.
 * "King Gautrek" in Gautrek's Saga and other medieval tales. Trans. Pálsson, Hermann and Edwards, Paul (1968). London: University of London Press. ISBN 0-340-09396-X.
 * Gautrek's Saga. Trans. Fox, Denton and Pálsson, Hermann (1974). Toronto: University of Toronto Press. ISBN 0-8020-1925-0.
 * Gautreks saga in Old Norse from heimskringla.no
 * Snerpa: Netúgáfan: Fornrit: Gautreks saga
 * University of Oregon: Norse: Fornaldarsögur norðurlanda: Gautreks saga
 * Sagnanet: Gautreks saga
 * Beowulf:
 * Old English edition edited by James Albert Harrison and Robert Sharp
 * Translations of Beowulf:
 * Modern English translation by Francis Barton Gummere
 * Modern English translation by John Lesslie Hall

title: Starkad