text:
Samuel Gorton

Samuel Gorton (1593–1677) was an early settler and civic leader of the Colony of Rhode Island and Providence Plantations and President of the towns of Providence and Warwick. He had strong religious beliefs which differed from Puritan theology and was very outspoken, and he became the leader of a small sect known as Gortonians, Gortonists, or Gortonites. As a result, he was frequently in trouble with the civil and church authorities in the New England colonies.

Gorton was baptized in 1593 in Manchester, Lancashire, England and received an education from tutors in languages and English law. In 1637, he emigrated from England, settling first in Plymouth Colony, where he was soon ousted for his religious opinions and his demeanor towards the magistrates and ministers. He settled next in Portsmouth where he met with a similar fate, being whipped for his insubordination towards the magistrates. He next went to Providence Plantations where he once again encountered adverse circumstances, until he and a group of others purchased land from the Narragansett people. They settled south of the Pawtuxet River in an area which they called Shawomet.

Gorton refused to answer a summons following the complaints of two Indian sachems about being unfairly treated in a land transaction. He and several of his followers were forcefully taken away to Massachusetts, where he was tried for his beliefs and writings rather than for the alleged land transaction. He was sentenced to prison in Charlestown, though all but three of the presiding magistrates voted to give him the death sentence.

After being released, Gorton and two of his associates sailed to England where they obtained an official order of protection for his colony from the Earl of Warwick. During his stay in England, he was also very active in the Puritan underground, preaching in churches and conventicles known for their extreme religious positions. Once back in New England, he changed the name of Shawomet to Warwick in gratitude to his patron in England. He became part of the very civil authority which he had previously rejected, serving as an assistant, commissioner, deputy, and president of the two towns of Providence and Warwick.

He wrote a number of books, two of them while in England and several others following his return. He was a man of great learning and great intellectual breadth, and he believed passionately in God, the King, and the individual man; but he was harshly critical of the magistrates and ministers who filled positions that he considered meaningless. His beliefs and demeanor brought him admiration from his followers but condemnation from those in positions of authority, and he was reviled for more than a century after his death. In more recent times, some historians and writers have looked upon him more favorably, and some now consider him to be one of the great colonial leaders of Rhode Island.

Ancestry and early life
Samuel Gorton was baptized on February 12, 1592/3 in Manchester, Lancashire, England, the son of Thomas and Anne Gorton from the chapelry of Gorton, a part of Manchester. His grandfather and great-grandfather were both also likely named Thomas Gorton of the same place. They were members of an ancient family, found in Gorton as early as 1332. While Gorton would later style himself "gentleman" and boast about the antiquity of his family, his parents were in fact of very modest means. When Gorton's father made his will in December 1610, he described himself as a "husbandman" (a small farmer, below the status of a yeoman) and the value of his father's estate was subsequently valued at just over £25.

Gorton was educated by tutors and became an accomplished scholar, particularly in the area of languages and English law. His library contained volumes "in which the ancient statutes of his country were written." Gorton entered the cloth trade, and by the late 1620s, he was living in London. Here, he was variously described as a "clothier," "merchant," and "factor of Blackwell hall." During the 1630s, while living in the parish of St. Olave Old Jewry, London, Gorton fell into debt and became entangled in various lawsuits. St. Olave was also a hotbed of unorthodox religious opinion, and Gorton soon came to adopt his own, highly eccentric and controversial theology.

Gorton's theology
Gorton's early development centered around religious themes, and he was inspired by the Puritan challenge to the established Anglican Church in early 17th century England. However, his ideas were not in the mainstream of English Puritan thought, and most authorities who wrote about him considered his theology to be radical. Three of his religious mentors were John Saltmarsh, William Dell, and William Erbury, the first two being chaplains in Oliver Cromwell's New Model Army, and Erbury a Welsh Puritan. All three of these men were considered to be unorthodox by their fellow clergymen.

Gorton's belief was that the Holy Spirit was present in all human beings, giving each person a divinity and obscuring any distinction between a saint and sinner. Religious conversion, then, was the willingness to follow the dictates of this inner divinity, even against human authority. Gorton felt that emphasizing external ordinances, as opposed to the inner Spirit, compelled people to live under the ordinances of man rather than of Christ. This theology was embraced by the Seeker and Ranter movements, and later by the Quaker movement—though Gorton never personally identified with any of these groups.

Gorton viewed the ordinances promoted by governments with deep suspicion. His ideology of anti-authoritarianism was based on his belief in the equality of all men, and he felt that both civil and religious hierarchical systems "denied the true priesthood of all believers." He considered an educated, professional ministry to be a form of Anti-Christ, a view also shared by both Dell and Erbury. He wrote in New Englands Memoriall (1669): "I would have you know that I hold my call to preach... not inferior to the call of any minister in the country."

Plymouth, Portsmouth, and Providence
Gorton was living in London when he filed suit in a chancery case in February 1634/5. His reasons for leaving England and sailing to America were given in his many writings. One biographer summarized these: "He yearned for a country where he could be free to worship God according to what the Bible taught him, as God enabled him to understand it." Another biographer noted that "Gorton was one of the noble spirits who esteemed liberty more than life, and, counting no sacrifice too great for the maintenance of principal, could not dwell at ease in a land where the inalienable rights of humanity were not acknowledged or were mocked at." Gorton himself wrote, "I left my native country to enjoy liberty of conscience in respect to faith toward God and for no other end."

In March 1637, he arrived in Boston from London with his wife and several children at the height of the Antinomian Controversy. He sensed the growing hostility towards those with unorthodox theological views, such as Anne Hutchinson, and his stay there was short. He soon went to Plymouth Colony where he rented part of a house, becoming active in the community by volunteering during the Pequot War, as did his older brother Thomas. He soon had differences of opinion on religion with his landlord, and he was summoned to court in December 1638 based on the landlord's complaints. In court, Gorton "carried himself so mutinously and seditiously" towards both magistrates and ministers that he was sentenced to find sureties for his good behavior during the remainder of his tenure in Plymouth, and given 14 days to be gone from the colony. He left Plymouth shortly, but his wife and children were allowed to remain there while he proceeded to Portsmouth on Rhode Island (now called Aquidneck Island), arriving in late December 1638. Here he became a resident, and on the last day of April 1639 he and 28 others signed a compact calling themselves subjects of King Charles and forming a "civil body politick."

Things were no better for Gorton in Portsmouth than they had been in Plymouth. In 1640, his servant maid assaulted a woman whose cow had trespassed on his land, and this servant was ordered to court. Gorton refused to allow her to appear and went in her place. With his hostile attitude towards the judges, he was indicted on 14 counts, some of which were calling the magistrates "Just Asses" and calling a freeman in open court "saucy boy and Jack-an-Apes." Governor Coddington said, "All you that own the King take away Gorton and carry him to prison," to which Gorton replied, "All you that own the King take away Coddington and carry him to prison." Since he had previously been imprisoned, he was sentenced to be whipped, and soon left Portsmouth for Providence Plantations.

Trouble continued to follow Gorton to Providence, where his democratic ideas concerning church and state led to a division of sentiment in this town. On 8 March 1641, Roger Williams wrote to Massachusetts magistrate John Winthrop, "Master Gorton having abused high and low at Aquidneck, is now bewitching and bemadding poor Providence, both with his unclean and his foul censures of all the ministers of this country (for which myself in Christ's name have withstood him) and also denying all visible and external ordinances in depth of Familism." Gorton used his talent and energy to consolidate many discontented settlers into a destructive party in the otherwise peaceful settlement established by Williams. This group became known as the Gortonists or Gortonites.

Gorton was never received as an inhabitant in Providence because of his disorderly course. At this point, he moved once again to an area called Pawtuxet along the Pawtuxet River, about five miles south of the settlement at Providence (later the dividing line between the Rhode Island towns of Cranston and Warwick).

Pawtuxet and Warwick
At Pawtuxet, there was immediate friction and a rift among the settlers, with a majority of them adhering to Gorton's views. The original Pawtuxet settlers were deeply offended by Gorton's conduct, notably William Arnold, his son Benedict Arnold, his son-in-law William Carpenter, and Robert Coles.

On November 17, 1641, these men sent a letter to Massachusetts in which they complained of the "insolent and riotous carriage of Samuel Gorton and his company," and they petitioned Massachusetts to "lend us a neighborlike helping hand." With no formal government established in the area, these Pawtuxet settlers put themselves under the jurisdiction of the Massachusetts Bay Colony in an arrangement that lasted 16 years. By doing this, they cooperated with Massachusetts in its quest to gain territories that would give them direct access to the Narragansett Bay, and they fueled a border conflict between Massachusetts and Rhode Island which continued for nearly 100 years. The Arnolds and their Pawtuxet partners assisted Massachusetts in efforts to remove Gorton and his followers from the entire region. For decades, territorial claims made by Massachusetts in the Narragansett region were an issue of contention for Roger Williams, who wanted to consolidate all of the towns around the Narragansett Bay into a unified government.

In January 1643, Gorton and 11 others bought a large tract of land south of Pawtuxet from Narragansett tribal chief Miantonomi for 144 fathoms of wampum (864 feet or 263 meters), and they called the place Shawomet, using its Indian name. Here the settlers felt safe from the Massachusetts authorities and sent them at least two letters that were "filled with invective," presenting religious views that were anathema to the Puritan orthodoxy held by the Bay colony.

Gorton and others of Shawomet were summoned to the Boston court to answer complaints filed by two minor Indian sachems concerning some "unjust and injurious dealing" towards them. The Shawomet men refused the summons, claiming that they were loyal subjects of the King of England and beyond the jurisdiction of Massachusetts. Soldiers were sent after them, their writings were confiscated, and the men were taken to Boston for trial. Once in court, however, the charges against Gorton and the others had nothing to do with the original complaints, but instead were about Gorton's letters, conduct, and religious views. The following charge was made against him:

"Upon much examination and serious consideration of your writing, with your answers about them, we do charge you to be a blasphemous enemy of the true religion of our Lord Jesus Christ and his Holy Ordinances, and also of all civil authority among the people of God and particularly in this jurisdiction."

The magistrates ordered that Gorton be confined to Charlestown, to be kept at labor, and to wear bolts or irons in order to prevent his escape. He would be sentenced to death, upon a conviction by a jury trial, if he were to break confinement or to maintain any of the "blasphemies or abominable heresies wherewith he hath been charged". All but three of the ruling magistrates gave Gorton the death sentence, though a majority of the deputies refused to sanction this. The sentencing took place in November 1643, but Gorton and the others were released from prison in March 1644, being banished from both Massachusetts and from Shawomet (which was now claimed by Massachusetts). Gorton and his associates were restricted from their own lands, so they went instead to Rhode Island and were warmly greeted by a faction of residents who were opposed to Governor Coddington.

England
Gorton, Randall Holden, and John Greene boarded a ship in New Amsterdam in 1644 and sailed back to England, where Gorton spent four years seeking justice for the wrongs committed against them. In 1646, he published one of his many writings entitled Simplicity's Defence Against Seven Headed Policy, detailing the injustices against the Shawomet settlers. The Commissioner of Plantations, responsible for overseeing the activities of the colonies, issued an order to Massachusetts to allow the residents of Shawomet and other nearby lands to "freely and quietly live and plant" without being disquieted by external pressures.

Gorton remained in England while Holden returned to the American colonies in 1646 and presented the order to the Massachusetts authorities, who found it unacceptable. New England sent former Plymouth governor Edward Winslow to England as their agent to present a case against Gorton. Winslow asserted that Gorton's unorthodox preaching and submission to an inner spirit offered one "an inconceivable political liberty." Ultimately, however, Winslow's efforts failed when the English commission ruled in favor of Gorton.

This success did not end Gorton's time in England, however; he had been called to preach, and he found many favorable audiences for his religious views. He was now seeing profound changes in thinking concerning toleration, unlike when he left England in 1637. Such attitudes were being embraced by parliamentary leaders who were seeking broad support in their war against the king. During his time in England, Gorton had become a prominent part of the Puritan underground, centered mostly around London, where divergent sectarian views were being shared and embraced. He became a highly sought preacher and spent most of his time at Thomas Lamb's church in London's Bell Alley.

Lamb was most often termed a "General Baptist", and he entertained what were considered the most radical forms of Puritanism in his church. Gorton was described by one of his detractors as venting his "desperate opinions," while another opponent heard him "declare the irrelevance of church ordinances and officers." One of Gorton's extreme positions was in crossing traditional gender lines, and he likely preached at the conventicle of a woman who has only been identified as Sister Stag. It was clear that he viewed women with "a spiritual and social equality unusual for that time", as did other Puritan radicals, a position that was later embraced by the Quakers.

Later life
Gorton returned to New England in 1648, landing in Boston that May. Massachusetts Bay authorities ordered his arrest, but he had a letter of protection from Robert Rich, 2nd Earl of Warwick which saw him safely back to his family. In honor of the Earl's intercession on his behalf, he changed the name of Shawomet to Warwick.

Gorton's views on the role of government had transformed markedly during his time in England. He became actively involved in roles that he had previously criticized, now that his settlement of Warwick was secured by royal decree. The separate settlements of Providence Plantations, Portsmouth, Newport, and now Warwick all came together under a fragile government, choosing John Coggeshall as its first President in 1647 and calling itself the Colony of Rhode Island and Providence Plantations. With his success in England, Gorton was seen as a leader in the colony and he was chosen as the Warwick assistant (magistrate) in 1649 under colonial President John Smith, also from Warwick. Both Gorton and Smith declined their positions but were fined for doing so; they both ultimately served and their fines were remitted.

William Coddington was in England during this time on a mission to remove the island towns of Newport and Portsmouth from the government with Providence and Warwick, hoping to set himself up as Governor for Life of Newport and Portsmouth. In 1651, Gorton was chosen as President of the colony, but Coddington had been successful in gaining his commission to put the island towns under his own authority, so Gorton presided only over the plantations of Providence and Warwick. In 1652, Smith was once again selected as president and Gorton was once again the assistant from Warwick. A remarkable statute during this administration was likely authored by Gorton, an act for the emancipation of slaves.

Following his brief time as a magistrate, Gorton remained active in the civil affairs of Warwick. He was chosen as a commissioner during a majority of the years from 1651 to 1663, and his name appears on a list of Warwick freemen in 1655. He was one of several prominent citizens named in Rhode Island's Royal Charter of 1663. Also, he was the Warwick Deputy to the General Assembly for four years during the last half of the 1660s. He last served in a public capacity in 1670 when he was 78 years old.

In 1675, Gorton had received word that the Indians living in the Connecticut Colony intended to invade the Narragansett country, and later in the same year King Phillips War broke out in the New England colonies. The Colony of Rhode Island and Providence Plantations took no active role in provoking the conflict, but its geographical location caused it to suffer more than any other colony. The people of Warwick were forced to flee their homes during the war and returned in the spring of 1677 to a barren wasteland and the task of rebuilding.

Gorton did not leave a will, but several deeds to his heirs on November 27, 1677, distributed his properties, and in one of these instruments he called himself "professor of the mysteries of Christ." He was dead by December 10, though the exact date of his death was not recorded. He is buried in the Samuel Gorton Cemetery, Rhode Island Historic Cemetery, Warwick #67, at 422 Samuel Gorton Avenue in Warwick, and his grave is marked with a governor's medallion and an uninscribed field stone.

Beliefs, demonization, and restitution
Gorton left a comfortable life in England to enjoy liberty of conscience in the English colonies of America. According to Rhode Island historian Thomas Bicknell, he was a man of intense individualism who recognized three pillars of power: "God, the Supreme One; the King, his vicegerent; and himself, the individual man. Between these he recognized no other source of authority. The freedom of the individual was only limited by the express will of God or the King." He and his followers held that "by union with Christ, believers partook of the perfection of God, that Christ is both human and divine, and that Heaven and Hell exist only in the mind."

The following are some of the activities for which he and his followers were imprisoned, whipped, put to hard labor, and banished, and had their cattle, food, and property confiscated:
 * teaching that heaven and hell were states existing in the hearts of men and women, rather than a material place where people reside in an afterlife
 * teaching that the baptism of infants would not save a baby's soul, since babies had no capacity to understand or accept the concepts of Christianity (a position also held by Roger Williams and other Baptists)
 * teaching that the ministers and magistrates should not be the sole or ultimate authorities of how biblical interpretations were enforced with criminal laws
 * teaching that God is a unity rather than a trinity
 * objecting to the mandatory paying of tithes to a state church, and mandatory attendance, since salvation came through individual faith freely chosen, and not from conformity to denominational creeds and ritual

In his day, Gorton was largely reviled by those who were not his followers, and his insolence towards colonial leaders made him the butt of most early writers of Rhode Island's colonial history. Nathaniel Morton was the keeper of the Plymouth records for years, and he published a "libellous and scandalous" book about Gorton while he was still alive. On June 30, 1669, Gorton wrote a lengthy letter of denial, refuting virtually every point made by Morton. More than a century later, however, Rhode Island Secretary of State Samuel Eddy wrote, "In the case of Gorton... no one of the first settlers has received more unmerited reproach, nor any one suffered so much injustice. His opinions on religious subjects were probably somewhat singular, though certainly not more so than in any at this day. But that was his business; his opinions were his own and he had a right to them." Later, Rhode Island historian and Lieutenant Governor Samuel G. Arnold wrote of Gorton:

"He was one of the most remarkable men that ever lived. His career furnishes an apt illustration of the radicalism in action, which may spring from ultra-conservatism in theory. The turbulence of his earlier history was the result of a disregard for existing law, because it was not based upon what he held to be the only legitimate source of power—the assent of the supreme authority in England. He denied the right of a people to self-government, and contended for his views with the vigor of an unrivalled intellect and the strength of an ungoverned passion. But when this point was conceded, by the securing of a Patent, no man was more submissive to delegated law. His astuteness of mind and his Biblical learning made him a formidable opponent of the Puritan hierarchy, while his ardent love of liberty, when it was once guaranteed, caused him to embrace with fervor the principles that gave origin to Rhode Island."

Gorton was described as being gentle and sympathetic in private intercourse, and generous and sympathetic in nature. He gave to others the same liberty of thought and expression that he claimed for himself. One of his biographers wrote that, after Roger Williams, no man was more instrumental in establishing the foundation of equal civil rights and liberty in Rhode Island. Puritan scholar Philip Gura sees him as "not a dangerous and immoral troublemaker but rather a man who, more than any other New Englander, was in step with the religious politics of his times and whose history illuminates the complexity of the relationship of American to English Puritanism."

Writings by and about Gorton
Gorton's first book was Simplicities Defence. He wrote another book while in England entitled ''An Incorruptible Key composed of the CX. Psalms wherewith you may open the rest of the Scriptures''. This book was published in 1647 and expanded the commentary on his radical beliefs. After returning to New England, he wrote Saltmarsh returned from the Dead (1655), inspired by the new model army chaplain John Saltmarsh who had died in 1647. The sequel to this was An Antidote against the Common Plague of the World (1656) which was dedicated to Oliver Cromwell. This volume centers on Matthew 23, in which the scribes and Pharisees are condemned for degrading God's will and word. Gorton's final published work was Antidote Against Pharisaical Teachers (1656), though he left behind an unpublished manuscript of several hundred pages entitled Exposition upon the Lord's Prayer.

Two book-length biographical accounts of Gorton have been published. In 1896, Lewis G. Janes published Samuel Gorton: a forgotten Founder of our Liberties. Adelos Gorton published The Life and Times of Samuel Gorton in 1907, which includes an extensive account of Rhode Island's earliest colonial records.

Family and descendants
Samuel Gorton was married before January 11, 1629/30 to Mary Mayplet, the daughter of haberdasher John Mayplet. Mary was the granddaughter of the Reverend John Mayplet, Rector of Great Leighs Parish in Essex, Vicar of Northolt in Middlesex, and a writer on the topics of natural history and astrology. Her brother was Dr. John Mayplet, physician to King Charles II.

title: Samuel Gorton


text:
Zu

Zu or ZU may refer to:

Fictional elements

 * Zu (mythology), an Akkadian god
 * Zu, a mountain featured in the films Zu Warriors from the Magic Mountain and The Legend of Zu
 * Zu, a large birdlike monster from the Final Fantasy series

Other uses in arts and entertainment

 * Zu (band), an Italian hardcore/jazz band
 * zu and zun, types of ancient Chinese ritual bronzes

Language

 * There are two different kana (Japanese script) letters that are romanized as zu:
 * ず: Su (す) with dakuten (voicing marks)
 * づ: Tsu (つ) with dakuten; in modern standard Japanese primarily used for indicating a voiced consonant in the middle of a compound word, and can never begin a word
 * Zu (cuneiform), a sign in cuneiform writing
 * Zulu language, ISO 639-2 code:zu

People and titles

 * Zu (surname) (祖), a Chinese surname
 * Zu, a nobiliary particle, in German
 * Ziv Kalontarov (born 1997), Israeli swimmer

Places

 * Zu, North Khorasan, Iran
 * Zu, Razavi Khorasan, Iran

Science and mathematics

 * Scott–Potter set theory, called ZU because it is equivalent to Zermelo set theory with urelements
 * Zu (fish), a genus of ribbonfish

Other uses

 * Ziauddin University
 * Zeppelin University
 * Helios Airways (IATA code ZU)

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

title: Zu


text:
Santa Maria da Serra

Santa Maria da Serra is a municipality in the state of São Paulo in Brazil. The population is 6,236 (2020 est.) in an area of 253 km2. The elevation is 495 m.

Media
In telecommunications, the city was served by Companhia Telefônica Brasileira until 1973, when it began to be served by Telecomunicações de São Paulo. In July 1998, this company was acquired by Telefónica, which adopted the Vivo brand in 2012.

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

Religion
Christianity is present in the city as follows:

Catholic Church
The Catholic church in the municipality is part of the Roman Catholic Diocese of Piracicaba.

Protestant Church
The most diverse evangelical beliefs are present in the city, mainly Pentecostal, including the Assemblies of God in Brazil (the largest evangelical church in the country), Christian Congregation in Brazil, among others. These denominations are growing more and more throughout Brazil.

title: Santa Maria da Serra


text:
Bragança

Bragança may refer to:

People

 * Jaime Celestino Dias Bragança, a Portuguese footballer

Politics and History

 * House of Bragança - A Portuguese Royal House
 * Duke of Bragança - A Portuguese noble, and later royal, title

Brazil

 * Bragança, Pará, a municipality in the State of Pará
 * Bragança Paulista, São Paulo, a municipality in the State of São Paulo

Portugal

 * Bragança, Portugal, a city and municipality in the north-eastern district of Bragança
 * Bragança District, a historical district in the Norte region of Portugal

Sports

 * G.D. Bragança, association football club based in Bragança Municipality

title: Bragança


text:
Talk:Percival

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 27 August 2018 and 12 December 2018. Further details are available on the course page. Student editor(s): Liam Day213. Peer reviewers: Mpohlman2000.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 06:23, 17 January 2022 (UTC)

Spelling differences
The spelling seems to be a matter of cultural-linguistic bias. The legend's oldest form is probably Celtic, so the Welsh "Peredur" is probably closest to the original. The various French spellings are more recognizable to most, excluding Germanophiles and Wagner fans, who would prefer "Parzival". —Preceding unsigned comment added by 66.65.188.132 (talk • contribs)

Rohmer film, Monaco novels
It looks like there is resistance to the changes recently made, which removed some information left uncited for more than 8 months (to whit, the Rohmer film) and the inclusion of Richard Monaco's Arthurian cycle books that center on the character. As there were four books in the cycle published in the mass market, I think that makes their notability intrinsic; that they focus on the subject of the article makes it ever more so. I am not against re-adding the Rohmer film information, so long as reliable citation accompanies it. - Arcayne   (cast a spell)  20:46, 19 June 2008 (UTC)

 * As to Rohmer's film, it is well known, and nothing said about it is controversial, it's essentially tautology. It looks like the tag was just misplaced, though there are plenty of secondary sources on this. I had never heard of Monaco's book and was initially skeptical, but after looking him up in the New Arthurian Encyclopedia, it appears to be real and fairly well known. I'm always wary of sections where we just list off modern work that involve the subject of the article without context; I suggest just adding the ones that have been discussed in secondary sources.--Cúchullain t/ c 20:58, 19 June 2008 (UTC)
 * First of all thanks for 'improving my word power', as I was unaware of the term tautology. If I don't learn something new from Wikipedia every time I visit, I feel cheated. I don't feel cheated today.:)
 * Secondly, I share your skepticism of lists of modern references of subject material; too many Elric pop references that bear little in the way of connection clutter up the Elric of Melniboné article have helped to form my opinion on the subject. I am not suggesting that Rohmer's film is being challenged on validity or controversy grounds, but rather to provide a reference point for someone actually using WP as a research source. As the film is well-known, there are likely many solid references that can add to the statement to further ground the encyclopedic value of the statement, and thusly the article.
 * I am unfamiliar with the New Arthurian Encyclopedia, though it sounds like a wealth of citable information. -  Arcayne   (cast a spell)  21:05, 19 June 2008 (UTC)

 * Yeah, the NAE is pretty awesome. I've added the requested cite. Do you have one for the Monaco novel? It's even more important there, as there is currently no Wikipedia article for readers to turn to for sources.--Cúchullain t/ c 21:12, 19 June 2008 (UTC)
 * The only reference I could quickly find is that from Amazon, whic notes an editorial from the Salisbury Times. Can't seem to find the Salisbury Times, though - it might have been gobbled up on the media wars of a few years ago. I remember reading it as a boy and remember really liking it. It turned me on to Malory's considerably denser work. - Arcayne   (cast a spell)  17:25, 20 June 2008 (UTC)
 * Well, as soon as you find a reference put it up there.--Cúchullain t/ c 16:55, 24 June 2008 (UTC)
 * Absolutely, and as you said that something about it popped up in the New Arthuran E, could you add a citation from there? Should I use the Amazon one for the time being? - Arcayne   (cast a spell)  17:00, 24 June 2008 (UTC)
 * Oh yes, I'll add it right away. I think the NAE cite should be sufficient.--Cúchullain t/ c 19:27, 24 June 2008 (UTC)
 * Splendid. That link, olus the Amazon one should alleviate any concerns that might arise. Cheers! - Arcayne   (cast a spell)  20:01, 24 June 2008 (UTC)

A clear error exists in the following item under the "Modern Interpretations" section: "As well, Gerald Morris's series of four novels based on the Arthurian Grail Quest of Percival, beginning with Parsival or a Knight's Tale, is a re-telling of the Percival legend". Richard Monaco is the author for this series, not Gerald Morris. The citation appears correct though. I'm unfamiliar with Morris' actual work, but it does not appear germane to the subject material, so I would recommend his name be removed altogether. I have not directly edited articles so I'm submitting this in hopes that someone will fix this error. (On another note, I think there should be a Richard Monaco wiki page but it appears to have been deleted --Evanaclark (talk) 09:37, 5 March 2011 (UTC)

A bullet list style random works that I removed - not-protagonist, not influential, and lacking cited third-party commentary
On the BBC television series Merlin, Percival is a large, strong commoner. After helping to free Camelot from the occupation of Morgana, Morgause, and their immortal army (which is supplied by a grail-like goblet called the Cup of Life), he is knighted along with Lancelot, Elyan and Gwaine, against the common practice that knights are only of noble birth. He is also one of the few Round Table knights to survive Arthur's death.

In the comic books based on the television series Gargoyles, Peredur fab Ragnal (Percival's Welsh name) achieves the Holy Grail and becomes the Fisher King. To honor his mentor, Arthur, he establishes a secret order who will guide the world to greater prosperity and progress, which eventually becomes the Illuminati. Part of achieving the Holy Grail is the bestowal of immense longevity - bordering on immortality - upon Peredur and his wife, Fleur (born as "Blanchefleur"), along with certain other members of the order being granted longer lifespans. He is still alive and even appears young by 1996, when his organization comes into conflict with the re-awakened Arthur and the other characters of the Gargoyles story.

A version of Percival appears in Season 5 of the American TV series Once Upon A Time in which he acts against Regina without Arthur's consent.

Patricia A. McKillip's 2016 novel Kingfisher includes many elements of the story of Percival and the Fisher King. Young Pierce (Percival meaning "pierce the valley"), after a chance meeting with knights leaves his mother, who has sheltered him from the world, and travels to become a knight. In chapter 3 he stays a night at the Kingfisher Inn, where there is an unusual procession preceding the evening meal involving a bleeding gaff, an old cauldron and a chandelier. Pierce also fails to ask a question and in the morning wakes to find no-one around and steals a magical knife.

In Philip Reeve's Here Lies Arthur, he appear as Peredur, son of Peredur Long-knife, who is raised as a woman by his mother, who had already lost many sons and her husband to war. He befriends the main character, Gwyna/Gwyn. He is one of the few major characters to survive to the end, and travels with Gwen (in a male disguise) as 'Peri', his childhood shortened name as a woman, playing a harp to Gwen's stories.

--94.246.150.68 (talk) 16:10, 16 October 2017 (UTC)

Also removed: the novel and film The Natural. and the movie Excalibur. --94.246.150.68 (talk) 16:22, 16 October 2017 (UTC)

Perceval probably should be the article name
Percival being only one English form. Now I know it's an English Wikipedia, but he's primarily a French literature character (historically) and not rarely he appeared as Perceval also in English. 5.173.105.90 (talk) 02:35, 30 December 2022 (UTC)

title: Talk:Percival


text:
Jack Yunits

John Thomas Yunits, Jr. (born January 24, 1952, in Brockton, Massachusetts) is the former mayor of Brockton, the 4th largest city in the Commonwealth of Massachusetts.

A city attorney and father of four, Yunits unseated a sitting incumbent in 1995, sweeping all of the city's 28 precincts. He was re-elected in 1997, 1999, 2001, and 2003, becoming the city's longest-serving mayor and the first in the city's history to be elected to five terms.

Yunits was able to bring both business and civic leaders together for a number of exciting new developments including the construction of Campanelli Stadium and the Shaw's Center. He profoundly influenced the landscape of Brockton by providing an atmosphere of cooperation and understanding to the myriad and complex problems that confront an older urban area. Under his leadership and guidance, dozens of new businesses moved to the city - creating and maintaining over 2500 jobs - and he continually supported the arts and the effort to beautify the downtown.

During his tenure, the city's real estate value increased by over $3 billion in total value and the median price of a single family home rose from $81,500 in 1995 to over $234,000 in 2004. Nearly 38 miles of Brockton roads were either resurfaced or improved through water and sewer infrastructure upgrades. Brockton built three new schools, and the public school system was recognized by the State's Department of Education for excellence in MCAS performance.

Yunits chose not to run for re-election in 2005, and was followed by James Harington.

A graduate of Boston College High School, Boston College, and the New England School of Law, Yunits currently serves as president of the Brockton Rox, a professional baseball team.

title: Jack Yunits


text:
Xh

Xh or XH may refer to:

 * Xh (digraph)
 * Chi Heorot, a fraternity at Dartmouth College
 * Mexico (International Telecommunication Union callsign prefix XH)
 * Xhosa language (ISO 639 alpha-2 code "xh")

title: Xh


text:
São Pedro, São Paulo

São Pedro is a municipality in the state of São Paulo in Brazil. The population is of 35,980 (2020) in an area of 611.278 km2.

Climate
According to the Köppen climate classification São Pedro has a tropical savanna climate.

Transportation
The city is served by São Pedro Airport.

Utilities
Water is provided by the Autonomous Service of Water and Sewage of São Pedro (SAAESP).

Media
In telecommunications, the city was served by Companhia Telefônica Brasileira until 1973, when it began to be served by Telecomunicações de São Paulo. In July 1998, this company was acquired by Telefónica, which adopted the Vivo brand in 2012.

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

Religion
Christianity is present in the city as follows:

Catholic Church
The Catholic church in the municipality is part of the Roman Catholic Diocese of Piracicaba.

Protestant Church
The most diverse evangelical beliefs are present in the city, mainly Pentecostal, including the Assemblies of God in Brazil (the largest evangelical church in the country), Christian Congregation in Brazil, among others. These denominations are growing more and more throughout Brazil.

title: São Pedro, São Paulo


text:
Robert Nichols (poet)

Robert Malise Bowyer Nichols (6 September 1893 – 17 December 1944) was an English writer, known as a war poet of the First World War, and a playwright.

Life and career
The son of the poet John Bowyer Buchanan Nichols, Robert Nichols was educated at Winchester College and Trinity College, Oxford. Commissioned into the Royal Field Artillery in 1914, Nichols served on the Western Front, including the Battle of Loos and the Battle of the Somme, until invalided home with shell shock in August 1916.

He began to give poetry readings, in 1917. In 1918 he was a member of an official British propaganda mission to the USA, where he also gave readings. One of his best known poems of the conflict is The Assault, which "evokes the destructive havoc and the emotional turbulence of an attack in verse of unusual freedom and energy"

After the war he moved in social circles in London. He was a protege of Edith Sitwell, Aldous Huxley became a long-term friend and correspondent, and Nichols wooed Nancy Cunard with sonnets, but married Norah Denny in 1922 at St Martin-in-the-Fields. He was Professor of English Literature at the University of Tokyo from 1921 to 1924, and later worked in the theatre and cinema. The play Wings over Europe (1928), with Maurice Browne, was a Broadway hit. Nichols wrote several prose fictions, including The Smile of the Sphinx, a fantasy set in the Middle East and Golgotha & co., a satirical fantasy featuring the Wandering Jew, the return of Christ and a future war. These fictions were collected in Nichols' book Fantastica.

He lived in Germany and Austria in 1933–34. He then settled in the south of France, leaving in June 1940. He died at the age of 51, and is buried at St Mary's Church, Lawford, Essex, next to the family home, Lawford Hall.

On 11 November 1985, Nichols was among 16 Great War poets commemorated on a slate stone unveiled in Westminster Abbey's Poet's Corner. The inscription on the stone was taken from Wilfred Owen's "Preface" to his poems and reads: "My subject is War, and the pity of War. The Poetry is in the pity."

Works

 * Invocation (1915)
 * Ardours and Endurances (1917)
 * A Faun's Holiday & Poems & Phantasies (1917)
 * Sonnets to Aurelia (1920), poems
 * The Smile of the Sphinx (1920)
 * Guilty Souls (1922), play
 * Fantastica : being the smile of the Sphinx and other tales of imagination (1923)
 * Twenty Below (1926) with Jim Tully
 * Under the Yew; or, The Gambler Transformed (1928) novel
 * Wings Over Europe (1928), play
 * Fisbo, or the Looking Glass Loaned (1934) verse satire aimed at Osbert Lancaster
 * A Spanish Triptych (1936) poems
 * Such was My Singing (1942) selected verse (includes fragments of the unfinished play Don Juan Tenorio the Great).

Musical settings of plays and poetry
In 1919, the English composer Kaikhosru Shapurji Sorabji wrote Music to "The Rider by Night" (not extant in full). Peter Warlock (a close friend) composed a choral setting of The Full Heart in 1916, and a song setting of The Water Lily in 1922, along with others, now lost. The Naiads' Music and The Pigeon Song were set by Arthur Bliss (also a friend) in his Pastoral: (Lie Strewn White Flocks) of 1928, and Bliss also used Dawn on the Somme in his choral symphony Morning Heroes of 1930. E. J. Moeran set Blue-eyed Spring for voice and piano in 1932 and used poetry from the unfinished play Don Juan Tenorio the Great for his Nocturne for baritone solo, chorus and orchestra of 1935. Christian Darnton set five poems by Nichols in his 1938 work Swansong, for soprano and orchestra.

title: Robert Nichols (poet)


text: User talk:205.231.130.50

title: User talk:205.231.130.50


text: User talk:67.43.20.131

title: User talk:67.43.20.131


text:
Raw (comics magazine)

Raw was a comics anthology edited by Art Spiegelman and Françoise Mouly and published in the United States by Mouly from 1980 to 1991. It was a flagship publication of the 1980s alternative comics movement, serving as a more intellectual counterpoint to Robert Crumb's visceral Weirdo, which followed squarely in the underground tradition of Zap and Arcade. Along with the more genre-oriented Heavy Metal it was also one of the main venues for European comics in the United States in its day.

Origins
Spiegelman has often described the reasoning and process that led Mouly to start the magazine. After the demise of Arcade, the '70s underground comix anthology he co-edited with Bill Griffith, and the general waning of the underground scene, Spiegelman despaired that comics for adults might fade away for good. He had sworn not to work on another magazine where he would be editing his peers because of the tension and jealousies involved, but Mouly had her own reasons for wanting to do just that. Having set up her small publishing company, Raw Books & Graphics, in 1977, she envisioned a magazine encompassing the range of her graphic and literary interests as a more attractive prospect than publishing a series of books. Spiegelman finally agreed on New Year's Eve 1979 to co-edit. The magazine was to provide an outlet for the kinds of comics that had difficulty finding a publisher in the US, in particular younger cartoonists who fit neither the superhero nor the underground mold, and European cartoonists who did not fit the sex-and-sci-fi appetites of Heavy Metal fans.

At the time, large-format, graphic punk and New Wave design magazines like Wet were distributed in independent bookstores. Mouly had earlier installed a printing press in her and Spiegelman's fourth floor walk-up Soho loft and experimented with different bindings and printing techniques. Mouly's approach was hands-on, and she gave great attention to every step of the printing process. She and Spiegelman eventually settled on a very bold, large-scale and upscale package. Calling Raw a "graphix magazine", they hoped their unprecedented approach would bypass readers' prejudices against comics and force them to look at the work with new eyes.

Volume 1
In the midst of a commercial and artistic fallow period in the American comics industry, the lavishly-printed, 10+1/2 x first issue of Raw appeared in July 1980. Its production values resulted in a $3.50 cover price, several times the going prices for comics, either mainstream or underground.

The first eight issues of Raw (Volume 1), published by Mouly and co-edited by Mouly and Spiegelman, were printed in black-and-white in an enormous, doormat-sized magazine format with a stapled binding. The physicality of Raw was evident in each issue: tipped-in plates, bubblegum cards, and torn covers were part of the aesthetic of the magazine, accomplished by hand by Mouly, Spiegelman, and friends at gatherings after the printing of a new issue.

For example, one issue came with "City of Terror" trading cards and gum; another issue contained a flexi disc with a sound collage made from excerpts of Ronald Reagan's speeches; a third issue had a corner torn off the cover, with the missing corner from a different copy taped inside.

In 1987 Pantheon Books published a book collection of pieces from the first three issues titled Read Yourself Raw.

Volume 2
The final three issues of Raw (Volume 2) were printed in a "digest" or "paperback" format with a mixture of full-color and black-and-white pages, some of which were printed on differing paper stock. They featured longer stories that focused more on narrative than bold graphic experiments. These issues were published by Penguin Books.

In 1991, Mouly and Spiegelman published the final issue of Raw, which was no longer a small, hands-on operation, nor was it something they still thought necessary, as the artists then had a range of publishing outlets that had not existed when Raw first saw the light of day.

Contents
Among the comics the first issue contained was the only strip Mouly herself was to produce, "Industry News and Review No. 6", an autobiographical strip in which she contemplates her late-1970s anxieties and thoughts of suicide. Other strips in the eclectic anthology included an example of the early 20th-century newspaper strip Dream of the Rarebit Fiend by Winsor McCay, and an excerpt from Manhattan by contemporary French cartoonist Jacques Tardi.

As an editor, Mouly was hands-on, suggesting ideas and changes — an approach considered anathema to the editor-adverse underground spirit, but artists welcomed her input as in the end she did not interfere with their autonomy.

Raw featured a mix of American and European contributors (including some of Spiegelman's students at the School of Visual Arts), as well as various contributors from other parts of the world, including the Argentine duo of José Antonio Muñoz and Carlos Sampayo, the Congolese painter Chéri Samba, and several Japanese cartoonists known for their work in Garo. Each issue contained a broad variety of styles linked by a common theme, be it urban despair, suicide, or a vision of America through foreign eyes.

To comics academic Jeet Heer, Raw was "a singular mixture of visual diversity and thematic unity".

The best-known work to run in Raw was a serialization of Spiegelman's (eventual) Pulitzer Prize–winning graphic novel Maus, which ran as an insert for the duration of the magazine from the December 1980 second issue.

Individual chapters were packaged as small comic books bound within each issue of Raw Volume 1; starting with Raw Volume 2 (a few color comics, such as Spiegelman's "Two-Fisted Painters: The Matisse Falcon" and Yoshiharu Tsuge's "Red Flowers", were also packaged as inserts). By Volume 2 Raw's own dimensions had shrunk to match those of Maus.

Although comics were the main focus, many issues included galleries of non-comics illustration and illustrated prose or non-fiction pieces; for example, Raw Volume 2, #2 featured one of the earliest published articles on Henry Darger, complete with fold-out color reproductions of his paintings and diaries. Raw also frequently reprinted public domain works by cartoonists and illustrators of historical significance such as George Herriman, Gustave Doré, and Winsor McCay.

Issues
Volume 1
 * #1 (July 1980): "The Graphix Magazine of Postponed Suicides"
 * #2 (December 1980): "The Graphix Magazine for Damned Intellectuals"
 * #3 (July 1981): "The Graphix Magazine That Lost Its Faith in Nihilism"
 * #4 (March 1982): "The Graphix Magazine for Your Bomb Shelter's Coffee Table"
 * #5 (March 1983): "The Graphix Magazine of Abstract Depressionism"
 * #6 (May 1984): "The Graphix Magazine That Overestimates the Taste of the American Public"
 * #7 (May 1985): "The Torn-Again Graphix Magazine"
 * #8 (September 1986): "The Graphic Aspirin for War Fever"

Volume 2
 * #1 (1989): "Open Wounds from the Cutting Edge of Commix" (ISBN 9780140122657)
 * #2 (1990): "Required Reading for the Post-Literate"     (ISBN 9780140122817)
 * #3 (1991): "High Culture for Lowbrows"                  (ISBN 9780140122824)

Notable works published in Raw

 * Maus by Art Spiegelman
 * "Here" by Richard McGuire
 * "The Boulevard of Broken Dreams" by Kim Deitch

Contributors
Notable Raw alumni include: • Lynda Barry

• Mark Beyer

• Charles Burns

• Sue Coe

• Robert Crumb

• Kim Deitch

• Julie Doucet

• Justin Green

• Bill Griffith

• Fletcher Hanks (posthumous)

• Kamagurka & Herr Seele

• Ben Katchor

• Kaz

• Krystine Kryttre

• Jacques Loustal

• Richard McGuire

• Javier Mariscal

• Francis Masse

• Lorenzo Mattotti

• Ever Meulen

• Alan Moore

• Jerry Moriarty

• Françoise Mouly

• José Muñoz

• Mark Newgarden

• Gary Panter

• Chéri Samba

• Robert Sikoryak

• Edward Sorel

• Art Spiegelman

• Joost Swarte

• Jacques Tardi

• Yoshiharu Tsuge

• Chris Ware

Reception
Raw had a strong critical reception, and also sold surprisingly well. It was also not without its critics, who charged it with being highbrow and elitist, or claimed it to be a one-man Spiegelman show.

Pioneer underground cartoonist Robert Crumb responded in 1981 with the magazine Weirdo, intended to remain free of editorial intrusion and stay true to comics' lowbrow roots.

Spin-offs
Several solo books by Raw contributors were published with the subtitle "A Raw One-Shot". Other solo books were labeled "A Raw Book".

In 2000, Mouly started a Raw Junior division and launched the Little Lit series. These hardcover anthologies of children's comics were published by HarperCollins/Joanna Cotler Books, and featured work by some of Raw's most famous contributors as well as established children's book artists such as Maurice Sendak and Ian Falconer.

In the spring of 2008, Mouly's Raw Junior division launched the first Toon Books. This collection of 6" × 9" hardcover comics for children claimed to be the first time anyone had published comics specifically for young children learning to read, and brought Mouly (together with Spiegelman, who was an advisor) full-circle back to her roots as a small publisher, confirming her as one of comics' most persistent groundbreakers.

title: Raw (comics magazine)


text:
Talk:Scapular

Comment
I am guilty of major dumping into this article out of the Catholic Encyclopedia. I'm probably going to slowly wikify and clarify some of the texts, translate the Latin, and get rid of some of the more obscure citations.

I do not understand what the business about a "third order" means; apparently it relates to degrees of monasticism. If someone could clarify that, or better, rephrase it in more contemporary language intelligible to non-RCs, I'd appreciate it.

I also have heard of a "green scapular" but it doesn't seem to be on the list. Smerdis of Tlön 16:54, 30 Sep 2004 (UTC)
 * I'm not sure if having a section for each scapular is really vital; are they all notably important? Perhaps a section for th important ones, and maybe new pages for the very special? The article seems somewhat cluttered with all of them. Whosyourjudas (talk) 21:39, 1 Oct 2004 (UTC)

 * I did a little bit, but not enough. The point with the "Third Order" is this: The original Orders are termed "First Orders" (Think Franciscans, Benedictines, Dominicans...). When they created a feminine version, that is called the "Second Order". The third order was originally lay people who had enough duties in the world that they could not fully join a convent, but wished to share in the order's spirituality. These make promises, maybe even vows, but generally live outside the walls of the convent -- there are very large numbers of Third Order Franciscans. For the Franciscans, the First Order is the Order of Friars Minor (O.F.M.), the Second Order is the Poor Clares. The "confraternities" mentioned in the article are an even lower level of connection (like a commitment to say a few prayers each day).

 * Really, today, the Brown Scapular has 99% of the mind-share. You occasionally hear about the green scapular (I don't remember who it is connected with, but confirm that it exists.) and the red scapular, but the brown one is "the Scapular". Any priest can induct you into the Confraternity of the Brown Scapular (or whatever its official name is). In a lot of places, this is done as a matter of routine when receiving First Communion.

 * I axed a paragraph or two of unnecessary detail, but this article needs some "being bold". Mpolo 14:36, Oct 2, 2004 (UTC)
 * I was very bold - I removed all info on specific scapulars, and moved the brown scapular to its own article: Scapular of Our Lady of Mount Carmel. If an article is written for the green scapular, it should probably be added to the same section in the article as the new link. This might be overly bold, but I think it's necessary.  Whosyourjudas (talk) 04:52, 3 Oct 2004 (UTC)

 * I restored a little bit of info about the brown scapular, so a casual reader gets at least a little without going to the separate article. I have also tweaked the headings a bit. I'll try to get some info about the other relatively common scapulars to round out that section.Mpolo 10:55, Oct 3, 2004 (UTC)

 * Looks great - adding the summary was a good idea. Good luck with the others. Whosyourjudas (talk) 21:34, 3 Oct 2004 (UTC)

The Green Scapular is not really a Scapular, and is often referred to as the Green "Scapular." Ephraem 03:39, 24 October 2007 (UTC) —Preceding unsigned comment added by Brian Joseph Morgan (talk • contribs)
 * Marie Julie Jahenny and the Purple Scapular are in need of representation in this article, or an article for the Purple Scapular. Twillisjr (talk) 19:09, 13 December 2023 (UTC)

Inoperative external links
The following external links were not working, have therefore removed them from the article. Should they become operative again, and show themselves not to be duplications of material in other links, kindly return them to the article. Thank you. 02:35, 24 October 2007 (UTC)

 * The Brown Scapular of Our Lady of Mount Carmel - A Sign of Christian Faith & Commitment
 * Message of John Paul II to the Carmelite Family - At The 750th Anniversary of the Bestowal of the Scapular

Article clean up
I think this article needs some serious clean up, and I would like to get suggestions from those who watch this page about how it can be improved before I change it. Please feel free to add to the list below or discuss:

 * References: There are very few references and statements are made in passing with very little justification. Many statements here are true, as far as I know, at the micro level of focus but they lack references. But some are clearly mistaken, e.g. the info on the Sabbatine Privilege was clearly wrong and contradicted other Wikipedia pages as well. I fixed that but there are other problems as well. And the color mapping is really confused, and indeed incorrect for there are at times several scapulars of a given color.

 * Separation: I think the small devotional scapulars need a separate page. They are really a different creature now, after the year 1600.

 * Color confusion: There are 18 approved small scapulars and I added that list to the page. But specific pages for reach need to be built and currently "White scapular" just leads to one of the several white scapulars. That needs to change.

So I think it would be best to have a general page called "Scapular" that discusses the history etc. and two subpages, one for it as a large wearable clothing item, called Scapular habit perhaps and another as a small Devotional scapular. The devotional page will then have to have 18 subpages, each for a specific small scapular and eventually with a photo, history, promises and indulgences attached etc. This will take work, but it does not all need to be done tomorrow, or next week. I think 30-60 days is a reasonable timeframe to fix the current chaos and build these 20 pages. In a year or so people may eventually build subpages for the Scapular habits with teh various orders and what they wear. But that is another project in itself and I do not know much about that topic. Anyway, teh devotional scapulars are the most widespread, so those should be fixed first. Comments will be appreciated. History2007 (talk) 16:37, 7 March 2009 (UTC)

 * Progress Report: Nobody commented on the above, so I assumed there were no objections to the obvious fact that there were too few references, several major errors and many missing facts. Anyway, here is what I ended up doing:

 * I built 11 or 12 pages for the missing approved scapulars and linked them from the text. It was easier than I thought and in most cases I added more than one source for each page. However, I see no public domain images for these, but they can be seen in sales Catalogs. Does anyone know how to get images for scapulars added to WikiCommons without copyright problems? That would be nice.

 * I added a history section that was really missing. It is amazing how closely Rubens painted St Teresa of Avila in a scapular in 1615 to resemble a photograph of St Thérèse of Lisieux in 1895. Even the pose is similar.

 * I added many references and rewrote various parts of various sections to make them compatible with the references. The article used to have 10 references, now it has over 40 distinct ones. I tried to give every paragraph a couple of references. I have even more references and will add them over the next few days.

 * Anyone with images of Scapulars, please add to WikiCommons and leave a note on this talk page. Thank you. History2007 (talk) 01:29, 11 March 2009 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 3 external links on Scapular. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20090504164642/http://www.zenit.org/article-23225?l=english to http://www.zenit.org/article-23225?l=english
 * Added archive https://web.archive.org/web/20121114053557/http://www.zenit.org/article-23246?l=english to http://www.zenit.org/article-23246?l=english
 * Added archive https://web.archive.org/web/20160109024243/http://carmelitanacollection.com/catechesis.html to http://carmelitanacollection.com/catechesis.html

When you have finished reviewing my changes, you may follow the instructions on the template below to fix any issues with the URLs.

Cheers.— InternetArchiveBot  (Report bug) 09:59, 14 December 2017 (UTC)

Rosary and scapular
From childhood, I have been taught that a "Scapular" meant a, "cross" at the Catholic churches I have been to and this section of the article here also says so, but the lead is only talking of the robe. Shouldn't the lead also incorporate the meaning as in that section, to mean a, "cross"? — Preceding unsigned comment added by 2402:8100:282F:8E25:0:0:0:1 (talk) 00:02, 7 October 2019 (UTC)

 * That's not how I read the article. There's an image showing a devotional scapular and a rosary; the rosary has a cross attached, but the devotional scapular is the other object in that image; basically, it is a miniaturized garment that is to the full scapula what the G-string is to boxer shorts: Tiny pieces of cloth (or some other material) held in place by strings. Huon (talk) 00:53, 7 October 2019 (UTC)

title: Talk:Scapular


text:
Walt Willis

Walter Alexander Willis (1919–1999) was a well-known Irish science fiction fan, resident in Belfast.

Work
Willis was awarded a 1958 Hugo Award as "Outstanding Actifan" (active fan), which replaced the Best Fanzine category that year. He was nominated for a best fan writer Hugo in 1969 and two retro-Hugos in the same category (in 2001, 2004 for work in 1951, 1954). In 1959 and 1957 he was nominated in the fanzine category for Hyphen, and he received fanzine retro-Hugo nominations in 2004 for Slant and Hyphen. He shared a retro-Hugo for Slant with that fanzine's art editor James White.

His best known single work is The Enchanted Duplicator (1954), co-written with Bob Shaw, an allegory of a fan's quest to produce the perfect fanzine. This appeared to be closely modeled on The Pilgrim's Progress by John Bunyan (though Willis and Shaw denied having read it beforehand ).

Along with White, Shaw, George Charters, Ian McAulay, and John Berry (an English policeman then with the Belfast force),  Willis represented the influential Irish Fandom, also known as the Wheels of IF (named after the L. Sprague de Camp fantasy story and collection). Willis, White and Shaw were also referred to as the Belfast Triangle.

Willis was known for his droll, humorous writing, especially in a column "The Harp That Once or Twice" that began in the US fanzine Quandry edited by Lee Hoffman in 1951. This led to Willis's fame in US science fiction fandom and to his attending the 1952 Worldcon in Chicago as a special guest, recipient of travel funds raised by fans, under the leadership of fan Shelby Vick, who called the fund-raising "the Willis Campaign," with the slogan, "WAW with the crew in '52!" which led to the establishment of the annual TransAtlantic Fan Fund. Willis published the founding document for TAFF in "Hyphen 4" (October 1953) following a discussion with "the available leaders of British fandom" at that year's Coroncon. This in turn inspired funds such as the Down Under Fan Fund between Australia and the United States and the Get Up and over Fan Fund (GUFF) between Britain and Australia. Willis's humorous articles about his trip (later collected in a single volume as The Harp Stateside (1957)) established the tradition of fund-winners (and other fan travelers) writing trip reports, usually as separate chapters printed in different fanzines on both sides of the funded trip. The Willis Campaign was not the first attempt by fans to arrange such a visit, but its huge success in promoting international good will encouraged the regular fan funds and also various one-off individual travel funds.

From 1952 to 1959 Willis wrote the Fanorama column in the British science fiction magazine Nebula.

He attended the 1992 Worldcon in Orlando, Florida, as the Fan Guest of Honor.

He published one book professionally, under the pseudonym Walter Bryan: The Improbable Irish (1969), a linked sequence of mostly humorous essays about Ireland, its history and its people.

In 1980, Richard Bergeron, also a former publisher of Willis's fan writing, produced a 600-page hardcover mimeographed fanzine, issue 28 of his fanzine Warhoon, devoted to collecting most of Willis's fannish writings.

title: Walt Willis


text:
Sé (Bragança)

Sé is a former civil parish in the municipality of Bragança, Portugal. In 2013, the parish merged into the new parish Sé, Santa Maria e Meixedo. The population in 2011 was 17,913, in an area of 10.72 km2.

Heritage

 * Bragança Castle
 * Pelourinho de Bragança
 * Domus Municipalis
 * Bragança Regional Hospital and Mental Health Center
 * Igreja Paroquial de São João Baptista or Igreja da Sé or Igreja dos Jesuítas

title: Sé (Bragança)


text:
Quartetto Cetra

 * ) was an Italian jazz vocal quartet established during the early 1940s and active until 1988.

Career
The band was based on the Mills Brothers and started performing under the name Quartetto Egie from the initials of the singers' first names: Enrico Gentile, Giovanni Giacobetti, Iacopo Jacomelli, and Enrico De Angelis. Although they sang American songs such as "Tiger Rag", they wrote songs and scatted in Italian. Quartetto Egie made its debut on 27 May 1940 at the Valle Theatre in Rome. They performed the song "Bambina dall'abito blu" ("Little Girl in a Blue Dress"). When Virgilio Savona replaced Iacopo Jacomelli, the band was renamed Quartetto Ritmo. Then in 1941, Felice Chiusano replaced Enrico Gentile and the group was renamed Quartetto Cetra and performed on the radio review Riepilogando in 1941

In October 1947, Enrico De Angelis left the group to join the Army and was replaced by singer Lucia Mannucci, the wife of Virgilio Savona. This group lasted for four decades. The first song they performed together was "Dove siete stata nella notte del 3 giugno?" ("Where were you on the night of June 3?"). In 1948 Quartetto Cetra dubbed the choruses for the Italian release of the Disney movie Dumbo. They received a complimentary note signed by Walt Disney. Afterwards they dubbed other movies in Italian, such as Make Mine Music, Melody Time, and The Wizard of Oz.

Quartetto Cetra made their stage debut in Pietro Garinei and Sandro Giovannini's Gran Baldoria review in 1951 at Teatro Nuovo in Milan. This was the first of several musical comedies the group would be involved with. On stage, the Cetras worked with other Italian celebrities such Wanda Osiris and Alberto Sordi.

When Italian television started broadcasting in 1954, Quartetto Cetra made its first domestic television appearance on In quattro si viaggia meglio ("You travel better when you're four"). They had appeared on British television in 1948 in Café Continental. With time the group worked on other TV programmes, including parodies of novels such as The Count of Monte Cristo and The Three Musketeers.

The quartet's early style resembled the Mills Brothers' with jazz and swing vocal arrangements. They collaborated with Franco Cerri and Gorni Kramer. The group then performed catchy tunes with funny lyrics and sophisticated arrangements that were performed in comedy acts. Commercial success encouraged Quartetto Cetra to perform on radio, stage, and television. The band's repertoire included more than a thousand songs. Most were written by Giacobetti and Savona. These include "Il Visconte di Castelfombrone", "In un palco della Scala", "Un disco dei Platters","'Nella vecchia fattoria" (Italian version of Old MacDonald Had a Farm), "Vecchia America", "Che centrattacco" (dedicated to footballer Virgilio Levratto), "Un bacio a mezzanotte" and "I ricordi della sera". Their song "Crapa Pelada (Testa Pelata)" ("Bald Head") was used on the American television series Breaking Bad in the final episode of the third season. Quartetto Cetra performed for the last time on 1 July 1988, in Bologna, Italy.

Members

 * Felice Chiusano (†1990) – vocals, drums (1941–1988)
 * Tata Giacobetti (†1988) – vocals, double bass (1941–1988)
 * Lucia Mannucci (†2012) – vocals (1947–1988)
 * Virgilio Savona (†2009) – vocals, piano (1941–1988)
 * Enrico De Angelis (†2018) – vocals (1941–1947)

Discography

 * 1955 - I successi internazionali del Quartetto Cetra (Cetra, LPA 16)
 * 1955 - Lettere dal Sud America (Cetra, LPA 40)
 * 1956 - Le canzoni del festival di Sanremo 1956 viste dal Quartetto Cetra (Cetra, LPA 58)
 * 1957 - Le canzoni del festival di Sanremo 1957 viste dal Quartetto Cetra (Cetra, LPA 99)
 * 1957 - Hot Club per otto (Cetra, LPA 107)
 * 1961 - Il Quartetto Cetra alla TV (Dischi Ricordi, MRL 6011)
 * 1962 - Quartetto Cetra (Dischi Ricordi, MRL 6014)
 * 1962 - Le favole del Juke-Box (Dischi Ricordi) MRL 6024
 * 1967 - Ieri oggi (CBS, 62995)
 * 1968 - Non cantare, spara (CBS, 63325)
 * 1971 - Un LP per te (Carosello Records, CLN 25014)
 * 2006 - Il quartetto Cetra (Twilight Music, TWI CD AS 06 28)
 * 2009 - Tutto Cetra - Un bacio a mezzanotte (Rhino Records, 5051865-6726-5-4)

title: Quartetto Cetra


text:
Wikipedia:Irish wikipedians' notice board/Archive02

City article names
There's a scary lack of standardisation of article titles for Irish cities. Below is a table of what exists. Scheme:
 * > is a redirect.
 * # is the current location of the city article.
 * O for a non-existing page
 * X - unusable/disambiguation

D - Dublin, C - Cork, L - Limerick, G - Galway, W - Waterford, K - Kilkenny

As you can see, 3 out of the 4 formats are used for the main locations! A whole bunch of "Cityname (city)" and "Cityname, Ireland" are missing (or the others should be removed).

As immediate steps, I suggest we get Cork (city) moved to Cork City, and move Waterford City to Waterford.

Also, as Cork and Limerick articles will then be at "Cityname City", I suggest redirects at "Cityname city" for all articles...

zoney ▓  ▒ talk 23:18, 8 Sep 2004 (UTC)

 * It would be ideal (but perhaps too controversal) if Cork and Limerick were used for the cities, Limerick redirects to Limerick City currently. A google search quickly shows that the cities are by far the most common terms returned. This mightbe a better option to creating "XXX city" compromise. Djegan 17:07, 10 Sep 2004 (UTC)

 * If it's not contentious Limerick redirecting to Limerick City, then we should move Limerick City to Limerick - it's no more disruptive to other searches than the current situation.
 * zoney ▓  ▒ talk 17:45, 10 Sep 2004 (UTC)

 * I've placed the question at Talk:Cork and asked IRC users... I suspect we will have to content ourselves with Cork City (or Cork city). Also, I'm not sure we won't get in trouble over the Limerick redirect... zoney ▓  ▒ talk 20:53, 10 Sep 2004 (UTC)

I wouldn't recommend naming the articles "Cork City" or "Limerick City". I mean. The places are called Cork and Limerick. I would have the main article link to the cities and name the Counties "County Cork" etc. But saying "Cork City" strikes me as American, not necessarily Irish (with apologies to "only" 40m Irish Americans. ;-) Ropers 02:14, 12 Sep 2004 (UTC)

 * UPDATE. User:Mikkalai has moved Cork (city) to Cork, Ireland. zoney ▓  ▒ talk 23:35, 12 Sep 2004 (UTC)
 * Sorry about that. I didn't know about this discussion. No big harm done, anyway.

BTW, FUI, here is some google hit stats: Mikkalai 23:51, 12 Sep 2004 (UTC)
 * Cork: -- 2,500,000
 * Cork + Ireland -- 1,630,000
 * "Cork, Ireland" -- 452,000
 * Cork + wine  --  417,000
 * Cork + bottle -- 279,000
 * "Cork City" -- 190,000

Movings:

 * Waterford (the city) is now at Waterford, with Waterford City, Waterford city, Waterford (city) and Waterford, Ireland as redirects. zoney ♣ talk 12:25, 22 Sep 2004 (UTC)

 * Cork (the city) is now at Cork, with Cork City, Cork city, Cork (city) and Cork, Ireland as redirects. zoney ♣ talk 12:40, 22 Sep 2004 (UTC)

 * Limerick (the city) is now at Limerick, with Limerick City, Limerick city, Limerick (city) and Limerick, Ireland as redirects. zoney ♣ talk 13:03, 22 Sep 2004 (UTC)

 * Agreed, important links to the cities should be amended to the new articles. I have edited Cities in Ireland, Template:IrishCities List of Ireland-related topics. Djegan 20:29, 22 Sep 2004 (UTC)

I created the rest of the redirects for completeness. —Rory ☺ 19:31, Sep 28, 2004 (UTC)

List of towns in the Republic of Ireland

 * Discussion moved/archived to Talk:List of towns in the Republic of Ireland

Abbey Theatre photo request
Has anybody got a photo of the bouilding that could be used for the article? Filiocht 09:29, 13 Sep 2004 (UTC)
 * By the way, from the initial voting, it looks like the Abbey will not make it through to a second week on WP:COTW, so I have started my own rewrite here. Please feel free to chip in! Filiocht 09:51, 13 Sep 2004 (UTC)

Useful link for anyone writing about Dublin area subjects
Best history of Dublin source on the Web Filiocht 11:33, 15 Sep 2004 (UTC)

Fortycoats and the flying trick shop
I'm not even too sure of the grammar for the above title, but it's one children's programme I'd almost completely forgotten about. It was also quite bizarre... Does anyone remember anything beyond the fact that it had a "flying trick shop" and an old man who wore forty coats? zoney ♣ talk 23:16, 16 Sep 2004 (UTC)

I can't remember much of it (before my time), but didn't two teenage girls follow him, one called Slightly Bonkers? Kiand 07:31, 17 Sep 2004 (UTC)

IIRR it was called "Fortycoats and Co.", and it was a flying tuck shop. The character came from Wanderly Wagon originally. Fran Dempsey played him in the eponymous show, but I think someone else did on WW. His catchphrase was "Be me 40 coats and 50 pockets". His sidekicks were Slightly Bonkers, a Dyub skewlgurl played by ...pause for research... Virginia Cole, and Sofar Sogood, a junior Kevin Myers type. His enemy was The Whirligig Witch and her occasional superior the Svedish Vitch. I think the witch had a talking cat for keeping the whole puppet vibe. Personally I dunno how anyone can talk about this mediocre show while Wanderly Wagon remains red. Ugh! there it is again. Joestynes 09:25, 24 Sep 2004 (UTC). As a tangent, there's a rather decent Wanderly Wagon site with a number of pictures at. cmdrjameson 00:23, 29 Sep 2004.

According to the mother, who can remember the 1970's and before, Fortycoats was also the name of a real Dublin character, some old weirdo who hung around the place. She also told me I had an RTE book on Fortycoats when I was younger, something I really don't remember. Kiand 17:37, 26 Sep 2004 (UTC)

Irish featured article candidates
There are now two Irish-interest articles on WP:FAC, Samuel Beckett and Abbey Theatre. To date, SB has ony one vote (a support). The Abbey just added now. Please read the articles and consider if you want to support or improve them. Thanks. Filiocht 09:01, 17 Sep 2004 (UTC) Abbey Theatre is now a featured article. Samuel Beckett with only two votes looks likely to be culled shortly. Filiocht 07:42, 23 Sep 2004 (UTC) Beckett is now a featured article. Filiocht 07:26, 30 Sep 2004 (UTC)

Categories - Irish reorganization
Their is currently a discussion at WP:CFD for anyone thats interested, it is regarding the reorganisation of Irish related categories. Djegan 21:56, 18 Sep 2004 (UTC)

 * I've registered strong opposition, and left a note on the proposer's talk page. Although warranted for some issues, I think a blanket partition of categories into RoI and NI is wrong, and needlessly politicising non-political topics. zoney ♣ talk 13:23, 20 Sep 2004 (UTC)

 * I agree and also registered my opposition. Filiocht 14:03, 20 Sep 2004 (UTC)

A modest proposal
Hi. I'd like to suggest that we take on Culture of Ireland a a kind of Irish collaboration of the week. Between us, I think we could produce a great article. Filiocht 08:35, 20 Sep 2004 (UTC)

 * Good idea. I'm in, though I'm just back to college so my participation might be a little limited for a while. If it's successful we might consider doing some more collaborations. —Rory ☺ 12:10, Sep 20, 2004 (UTC)

 * I'm in too! Hope the pub culture bit is NPOV. I don't want to say "we're a nation of drunkards" (though the evidence is compelling), but I felt it's one of the more important topics to cover nonetheless. zoney ♣ talk 14:24, 20 Sep 2004 (UTC)

I've sort of made this a bit less of a modest proposal, creating an Irish COTW template and adding a notice at the top of this page. What do people think? I think it would be a helpful routine to begin. Apparently other Wikipedians are considering copying what we do here, e.g. for Australia. If copied, this approach could expand Wikipedia greatly! zoney ♣ talk 14:36, 20 Sep 2004 (UTC)

 * Go for it. And I like the pub culture bit. Thanks for the spelling catches. I'm doing this at wokr in a very bitty fashion. Filiocht 14:40, 20 Sep 2004 (UTC)
 * Just thinking, someone's going to say the Irish COTW message should go on the talk page (not saying I agree, but we amy need a response). How do you know about the Australian interest? Filiocht 14:48, 20 Sep 2004 (UTC)

 * Yeah, I know, we'll see if someone objects first though, it's a good way to grab attention and follows the procedure for WP:COTW. Do you think it's a good idea?
 * The Australian interest may or may not have been serious, it was a suggestion I made on IRC chat (#wikipedia channel) that someone agreed was a good idea (I forget who!)
 * zoney ♣ talk 15:04, 20 Sep 2004 (UTC)
 * I think it's a great idea and personally I never understood why cotw and fa messages are hidden on the talk pages. If we think an article is good or we want help to make it better, we should shout it out. After all, we stick stub messages in the article. Also, I hope other gruops do take up this idea. COWT as it is has such a limited impact and seems to put more energy into the voting than anything else. Only 3 successes with facs says it all. Filiocht 15:14, 20 Sep 2004 (UTC)

Selecting next week's Irish COTW
moved to Irish wikipedians' notice board/ICOTW

The article "Ireland"
And back to opening cans of worms again... We may need to focus on the sub-articles first (such as Culture of Ireland, Geography of Ireland, but the simple article Ireland, is pretty awful. It's a random smattering of Irish-related material. Some good thinking/planning is needed on what should be there, what is at Republic of Ireland and what is at Northern Ireland, and how sub-sections are organised, and which article is the sub-sections parent (or parents). It's a bit of a disaster in my opinion. zoney ♣ talk 15:36, 21 Sep 2004 (UTC)

Filiocht 09:40, 22 Sep 2004 (UTC)

 * In the Ireland article that map of Ireland in Europe should show a single coloured Ireland, or a geographical map with the minimum of political boundaries, all in all though the article is fine but might need some review.
 * Ultimately I believe that we must avoid the tempatation with differentiating between Republic/Northern topics – at the instance of strict categorisation - their should only be such differentiation were their is distinct political and functional need to prevent confusion, thus for instance the “Constitution of Ireland” would be correct, whilst “Culture of the Republic of Ireland” would not. Their are many valid articles that use the political term "Ireland" quite validly refer to the Republic, were it is the lawful term.

 * Agree. Filiocht 09:40, 22 Sep 2004 (UTC)

 * Moreover having said this articles that contain the political term Ireland - for instance "List of Ireland-related topics" - whilst they are biased towards the Republic links to Northern articles should not be subordinate, nonexistant or discouraged. Any reorgaisation should not distract from creating quality, informative articles on the modern Ireland. Caution and patient are due... Djegan 21:15, 21 Sep 2004 (UTC)

 * Agree. Filiocht 09:40, 22 Sep 2004 (UTC)

Removing items from the requests for review
The list of articles that "would appreciate review" is growing and we have no consensus on when to remove articles from it. Do people think that the person who made the request should be the person to remove it? Or should a person who has thouroughly reviewed it be able to remove it from the list? I like the idea of noting when you review an article in the list, particularly whether you checked prose or fact (or both). I propose that people make such notes and, when the original requester sees them and decides its been seen by enough eyes (or heard by enough ears for those using screen-readers) he/she should remove his/her listing.
 * I'd say that the requester removes, and ask that they do so regularly. Filiocht 12:18, 21 Sep 2004 (UTC)

 * Agreed their is a problem - the whole to do list has grown out of control somewhat (even some of my own entries should be removed in retrospect, and have not been even edited). Whoever wants should remove the articles but perhaps taking the date into account, e.g. one-weeks entry maximum. Also keep annotations (just rationale of inclusion in list) to a minimum or place on articles talk. Obviously if no one follows up a article within a few days then its "fine" or not interesting enough - no insult intended but interest is relative! Djegan 21:30, 21 Sep 2004 (UTC)

 * Agree. Filiocht 09:40, 22 Sep 2004 (UTC)

Yellow Pack
Who invented it?

There was a comment here on the main Yellow Pack page (e.g. the wrong place) stating that a UK supermarket somehow connected to Quinnsworth called "Fine Fare" invented the term Yellow Pack. I've never heard of them in all the time I've lived in Ireland or the UK. Also, I'm almost certain that I've read Maurice Pratt confirming the Yellow Pack as a Quinnsworth invention.

The first Google hit for Yellow Pack is a rip of the page from here onto another site, so thats not much help... Google UK'ing Fine Fare or Yellow Pack doesn't bring up much either, and Googling the whole web for "Fine Fare" brings up a New York supermarket chain.

Safe to say it was Ireland that invented this terminology?

 * http://en.wikipedia.org/w/wiki.phtml?title=Yellow_Pack&diff=6051050&oldid=5624519 is the posting that I removed. Amazing how a "larger sister" could vanish so well in just a few years, when Quinnsworths domain is even still around.

Kiand 22:32, 21 Sep 2004 (UTC)

 * Do you remember also KVI? (Keenest Value in Ireland was it?) Also Five Star. St. Bernards of course continues to this day (a copy of St. Michaels, the Marks+Sparks own brand). We now have "Tesco value" and "Tesco finest". Perhaps all should be covered together in an Irish supermarket own brands article, with Yellow Pack etc. redirring rather than being a series of stubs. zoney ♣ talk 23:35, 21 Sep 2004 (UTC)

 * I do remember KVI, and the amazingly shortlived Five Star. Does anyone else remember Homestead and ShopLocal, the ownbrands/almost attempts at franchises in the early 1990's? Kiand 23:39, 21 Sep 2004 (UTC)

 * Do you remember Yellow Pack lager? Yurcch!Palmiro 00:43, 22 Sep 2004 (UTC)
 * Sadly, I remember all these. And now we have Superquinn's Euroshopper . Filiocht 09:40, 22 Sep 2004 (UTC)

 * Ah, but Euroshopper isn't just Superquinn, its paneuropean - one chain per country. Hence the German/French/etc on the packages.

Irish theatre is the featured article on the Main page today
Just felt I wanted to tell someone: I started this article under my previous username. Filiocht 10:39, 22 Sep 2004 (UTC)

Stub for Ireland?
I have no idea how to do this, but wouldn't a stub message for Ireland related articles be useful? or something? Seabhcan 15:51, 22 Sep 2004 (UTC)

 * Well we don't want to go overboard with this irish community idea and form a clique... :-) J OHN C OLLISON | (Ludraman) 19:02, 22 Sep 2004 (UTC)

 * I think most Irish-related topics will be within a particular stub group, e.g. geo-stub. Simply adding an Irish-related category should be enough. I agree with Ludraman, we don't want to go too far! zoney ♣ talk 19:25, 22 Sep 2004 (UTC)
 * I agree. Using categories seems fine. Filiocht 07:40, 23 Sep 2004 (UTC)

 * The fact that the Irish users can almost single handedly get a Featured Article voted in suggests we may have already formed our own clique, Ludraman.

 * There would be advantages to having a as a sub-category to  (if such a thing is possible).  has hundreds of articles in it, so many that its impossible to browse it for articles you might contribute to. But I accept that we should avoid forming a clique. Seabhcan 14:29, 24 Sep 2004 (UTC)

National Monuments
Until recently National Monument hosted an article about US National Monuments (since moved to National monument (U.S.)). Now as we all know from the M50 débacle, National Monuments exist in Ireland too. An article National monument (Ireland), Irish national monuments or National monuments of Ireland. I have no idea what are some of the main National Monuments, what status they have (evidently one can build motorways over them no bother), or how many there are. Any input? zoney ♣ talk 20:04, 22 Sep 2004 (UTC)

 * Wasn't that "débacle" about a heritage site? Also related are listed buildings (which is currently about UK listed buildings). —Rory ☺ 16:03, Sep 23, 2004 (UTC)

 * Office of Public Works for the photo?

 * Doesn't the OPW/Duchas/WhateverTheHellItsCalledThisWeek have a listing of all its public sites? Any site it has public is definately a "national monument" - its important enough for the state to own, maintain and make public. Then again, some would called Lissadell a national monument, or Trinity, etc. A boundary has to be set somewhere, so chosing the state-owned sites might be a good idea.

 * I could always ask Ewan (Zoney knows what I'm talking about here :-) ) for his interpretation. Probably not the best idea though...

 * Kiand 17:30, 25 Sep 2004 (UTC)

 * Here is a place to start Google Search: "National Monument" site:irishstatutebook.ie, but you will have to do some sorting and twalling, its not very extensive. This page at the Department of the Environment, Heritage and Local Government > National Monuments Service also might be useful (methinks their is a government conspiracy to be vague). Also a database is included at GIS Heritage Data for Ireland > National Monuments website. Djegan 18:18, 25 Sep 2004 (UTC)

PdPhoto
PD Photo has an Irish category that is quite large. I've been trying to find use for some of the photos there; perhaps someone can help me, and perhaps it will inspire to write more articles about Irish geography. ✏ Sverdrup 20:43, 26 Sep 2004 (UTC)

Moving to-do list
I propose we move the to-do list to this page's talk page. This would allow it to be a longer list of all Irish pages needing attention. People OK with this? J OHN C OLLISON | (Ludraman) 15:51, 28 Sep 2004 (UTC)

 * I propose something different. We move THIS (discussion) page, to the talk page, and leave the todo list on the main page. Would that be better? It'd be best done as an actual move, not just cut and paste, so as we preserve the page history. zoney ♣ talk 16:50, 28 Sep 2004 (UTC)

 * Still, isn't a todo list meant to be a "behind-the-scenes" thing on the talk page? Personally I think this page is more important. The to-do list could be a huge list of Irish pages needing attention and extra special pages like ICOTWs etc could be discussed here. J OHN C OLLISON | (Ludraman) 17:01, 28 Sep 2004 (UTC)
 * Maybe a vote? J OHN C OLLISON | (Ludraman) 17:41, 28 Sep 2004 (UTC)

Perhaps we could simply remove the todo list from this page and leave it as it is on its own subpage? —Rory ☺ 19:00, Sep 28, 2004 (UTC)

 * Thats fine with me, but I think the talk page would be easier and it isn't ever used anyway (obviously). Plus its the norm to put todo lists on talk pages. J OHN C OLLISON | (Ludraman) 19:10, 28 Sep 2004 (UTC)
 * I'd be happy with a move to the Talk page. Filiocht 11:28, 29 Sep 2004 (UTC)

 * Folks, I hate to say this, but the way things are now (with discussion sections here and the to-do-list on the talk page) really does strike me as the "wrong way around". Ropers 04:09, 30 Sep 2004 (UTC)
 * On reflection, I am inclined to agree. I think it would make sense to land on this page and see the work that needs doing and then discuss it on the Talk page. I'd also keep the link to the ICOTW discussion here. What does anyone else think? Do you want to move it round? Filiocht 07:31, 30 Sep 2004 (UTC) Just noticed that the Aussie notice board does ith the way Ropers suggests. Filiocht 08:12, 30 Sep 2004 (UTC)

 * If people are in agreement to move this page to the Talk page, and put the to-do list here, I shall do the appropriate page juggling (the current talk page needs deleted first, to allow a move of this page to there). Just give a shout on my talk page. zoney ♣ talk 11:09, 30 Sep 2004 (UTC)

Umbrella category
Is there any umbrella "Irish stuff" category of which all other Irish categories (like Category:Irish cuisine, Category:Irish Newspapers) would be subcategories. I think this would be very useful. J OHN C OLLISON | (Ludraman) 17:41, 28 Sep 2004 (UTC)
 * Category:Culture of Ireland? —Rory ☺ 18:55, Sep 28, 2004 (UTC)
 * Category:Ireland? Filiocht 11:28, 29 Sep 2004 (UTC)
 * Obviously, yes, for an overall umbrella. But I think the specific categories mentioned should go in Category:Culture of Ireland which itself should be under Category:Ireland. —Rory ☺ 11:37, Sep 29, 2004 (UTC)

Category:Irish culture exists. By the way, I'm undoing the fact that Category:Ireland was made a disambig category. Filiocht 12:12, 29 Sep 2004 (UTC)

 * I've added those cats to Category:Irish culture and done a bit of trying to rationalise the cats in Category:Ireland. A lot more could be done. Filiocht 13:25, 29 Sep 2004 (UTC)

Cabinet reshuffle
What needs changing for the cabinet reshuffle? J OHN C OLLISON | (Ludraman) 16:14, 29 Sep 2004 (UTC)

 * Any effected ministers that lead from Template:GovernmentofIreland, also recent ministers may need their articles changed - anything else ? Djegan 20:09, 29 Sep 2004 (UTC)

Subcats of Cat:Ire
Would subcategories of Cat:Ireland such as Geography of Ireland, History of Ireland, Politics of Ireland etc. be useful? I haven't seen any so far. J OHN C OLLISON | (Ludraman) 17:01, 29 Sep 2004 (UTC)

 * This might be useful to consider: WP:CFD. Djegan 20:12, 29 Sep 2004 (UTC)

Notice board a success
It seems our (Ludraman's) notice board idea is catching on! See List of Wikipedian notice boards :-) zoney ♣ talk 17:12, 30 Sep 2004 (UTC)
 * Well, you know imitation is the most sincere form of flattery! J OHN C OLLISON | (Ludraman) 18:35, 30 Sep 2004 (UTC)


text:
Sendas

Sendas is a civil parish in the municipality of Bragança, Portugal. The population in 2011 was 183, in an area of 19.17 km².

title: Sendas


text:
Enrico Gentile

Enrico Gentile (born 20 January 1921) is an Italian retired jazz and pop singer.

Biography
In 1940 he founded a vocal quartet named Quartetto Egie together with Tata Giacobetti, Iacopo Jacomelli, and Enrico De Angelis. They made their debut on 27 May 1940 at the Valle Theatre in Rome. They performed the song Bambina dall'abito blu ("little girl in a blue dress"). After a few months, De Angelis and Jacomelli left the group, which replaced them with Felice Chiusano and Virgilio Savona, and changed name to Quartetto Cetra.

In 1941 Enrico Gentile left the quartet. He was replaced by Savona's wife, Lucia Mannucci.

After the Second World War he ventured on a solo career. Between 1946 and 1950 he had twelve songs in the Italian best-selling lists, including Eulalia Torricelli, Che musetto, I pompieri di Viggiù.

title: Enrico Gentile


text:
Wen

Wen, wen, or WEN may refer to:

 * One of several Chinese surnames:
 * Wen (surname 文)
 * Wen (surname 溫)
 * Wen (surname 闻)
 * Wen, alternate spelling for Wynn (Ƿ ƿ), a letter of the Old English alphabet
 * Wen, common name for trichilemmal cyst or pilar cyst
 * Wen, sebaceous cyst, a form of trichilemmal cyst
 * Wen, alternate name for lipoma, a benign tumor composed of adipose tissue
 * wen, the ISO 639-2 code for the Sorbian languages, also known as Wendish languages
 * WEN, New York Stock Exchange symbol for Wendy's/Arby's Group
 * WEN, Amtrak station code for Columbia Station in Wenatchee, Washington, United States
 * WEN, ICAO airline designator for WestJet Encore
 * Chinese wen or wén, a coin or currency-unit in the monetary system of Imperial China

title: Wen


text:
Serapicos

Serapicos may refer to the following places in Portugal:

 * Serapicos (Bragança), a parish in the municipality of Bragança
 * Serapicos (Valpaços), a parish in the municipality of Valpaços

title: Serapicos


text:
Serapicos (Bragança)

Serapicos is a civil parish in the municipality of Bragança, Portugal. The population in 2011 was 208, in an area of 28.25 km².

title: Serapicos (Bragança)


text:
Sortes

Sortes is a civil parish in the municipality of Bragança, Portugal. The population in 2011 was 296, in an area of 21.30 km².

title: Sortes