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Sivakasi

Sivakasi is a city in Virudhunagar District in the Indian state of Tamil Nadu. The city is known for firecrackers and match factories that produce 70% of the country's produce. The printing industries in Sivakasi produce 30% of the total diaries produced in India. The industries in Sivakasi employ over 25,000 people and the estimated turnover of the firecracker, match making and printing industries in the city is around inr 20000000000. The major issues in the city are the frequent accidents in the firecracker factories and the high level of child labour.

Sivakasi was established in the 15th century during the reign of the Pandya king Harikesari Parakkirama Pandian. The city was a part of Madurai and has been ruled at various times by Later Pandyas, Vijayanagar Empire, Madurai Nayaks, Chanda Sahib, Carnatic kingdom and the British. A major riot during the British Raj took place in 1899.

Sivakasi has a dry weather, making it suitable for dry crops like cotton, chillies and millets. Badhrkali Amman temple is the most prominent landmark of Sivakasi, and the temple festivals constitute the major festivals of the city. AJ and Hatsun Indoor Stadium has a coaching center for badminton and is the major sporting venue of the city. Sivakasi is a part of Sivakasi constituency and elects its member of legislative assembly every five years, and a part of the Virudhunagar constituency that elects its member of parliament. Sivakasi is locally administered by a municipal corporation which covers an area of 6.8 sqkm. Roadways is the major mode of transport to the city, while it has also got rail connectivity. As of 2021, Sivakasi has an estimated population of 160,047.

History
Sivakasi was established during the early 15th century CE. Between 1428 and 1460, a Pandya king Harikesari Parakkirama Pandian ruled the southern part of Madurai region (comprising modern-day Sivakasi and its surroundings). Hindu legend relates that he wanted to construct a temple for the Hindu god Shiva at Tenkasi and went to Kasi to bring a lingam (an iconic representation of Shiva). While returning to his palace with the prized lingam, he rested under the grove of a vilva tree, the favourite tree of Shiva. When a cow carrying the lingam refused to move from the spot, the king realised that the wishes of Shiva were different from his own, and he placed the lingam in the place where the cow halted. The place where the "Shiva lingam brought from Kasi" was installed came to be known as Sivakasi. Sivakasi was a part of the Madurai region during the 16th century. Madurai became independent from the Vijayanagar Empire in 1559 under the Nayaks. Nayak rule ended in 1736 and Madurai was repeatedly captured several times by Chanda Sahib (1740–1754), Arcot Nawab and Muhammed Yusuf Khan (1725–1764) in the middle of the 18th century. In 1801, Madurai came under the direct control of the British East India Company and was annexed to the Madras Presidency.

The mutual confrontation between the Maravars and Nadars reached its peak in 1899, leading to a series of riots which became known as the Sivakasi riots. A total of 22 people were killed, as many as 800 houses and the Big Chariot in the center of the city (used by the temple during festivals) were burnt during the riots. Eventually, the riots came to an end after the intervention of the military in mid-July 1899.

The Sivakasi municipality was established in 1920. After India's independence from the British in 1947, Sivakasi continued to be a municipality under the Madras state and later a part of Tamil Nadu, when the state was split on linguistic lines during 1953, 1956 and 1960 and renamed in 1968. It was promoted to a second-grade municipality in 1978, first-grade in 1978, selection-grade in 1998, special-grade in 2013 and proposed to be upgraded as municipal corporation in 2017. On 31-December-2020, both Sivakasi and Thiruthangal are merged with a view to promote Sivakasi as municipal corporation. It is declared as Municipal Corporation on 24-August-2021 in Tamil Nadu legislative assembly. Over the decades after independence, Sivakasi grew as an industrial city specialising in firecracker, match and printing industries. Several incidents of fire and explosions have occurred in the fireworks factories.

Geography
Sivakasi is located at 9.45°N, 77.8167°W and has an average elevation of 101 metres (331 feet). The city is located in Virudhunagar district of the South Indian state, Tamil Nadu, at a distance of 74 km from Madurai. Sivakasi is located to the east of Western Ghats and to the west of Sattur. The topography is almost plain, with no major geological formation. There are no notable mineral resources available in and around the city. The soil types are black and red that are conducive to cotton, chillies, and millets. These crops are predominant because of poor groundwater supply and soil type. Sivakasi experiences hot and dry weather throughout the year. The temperature ranges from a maximum of 39 °C to a minimum of 23 °C. Like the rest of the state, April to June are the hottest months and December to January are the coldest. Sivakasi receives scanty rainfall with an average of 812 mm annually, which is lesser than the state average of 1008 mm. The Southwest monsoon, with an onset in June and lasting up to August, brings scanty rainfall. The bulk of the rainfall is received during the North East monsoon in the months of October, November and December. The average humidity of the city is 76.2% and varies between 65.6% to 79.2%. The municipality covers an area of 6.8 sqkm.

Demographics
According to 2011 census, Sivakasi had a population of 71,040 with a sex-ratio of 1,009 females for every 1,000 males, much above the national average of 929. A total of 6,963 were under the age of six, constituting 3,474 males and 3,489 females. Scheduled Castes and Scheduled Tribes accounted for 8.35% and 0.25% of the population, respectively. The average literacy of the city was 79.62%, compared to the national average of 72.99%. The city had a total of 18,952 households. There were a total of 29,342 workers, comprising 22 cultivators, 135 main agricultural labourers, 955 in household industries, 27,662 other workers, 568 marginal workers, 6 marginal cultivators, 3 marginal agricultural labourers, 79 marginal workers in household industries and 480 other marginal workers.

As per the religious census of 2011, Sivakasi had 85.42% Hindus, 9.21% Muslims, 5% Christians, 0.01% Sikhs, 0.06% Jains, 0.08% following other religions and 0.01% following no religion or did not indicate any religious preference.

In 2001, 16 slums were identified in the city and a total of 34,029 people resided in the slums. The slum population increased from 42% to 47% during the period of 1991–2001. The high decadal growth of population during the 1961–71 period is attributed to the high level of industrialisation during the period. The density of population increased from 9,646 persons per km2 in 1991 to 10,613 persons per km2 in 2001. The wards along the Virudhunagar, Sattur, Srivilliputhur and Vembakottai corridors have registered increased commercial and residential activity.

Majority of the residents are engaged in the secondary sector involving match works, fireworks, and printing industry. During the 2001 census, the occupational pattern indicated the increasing presence of the tertiary sector. The agricultural output of the city is limited, due to the lack of favourable geographical and climatic conditions.

Municipal administration and politics
The Sivakasi municipality has 33 wards and there is an elected councillor for each of those wards. The functions of the municipality are devolved into six departments: general administration/personnel, Engineering, Revenue, Public Health, city planning and Information Technology (IT). All these departments are under the control of a Municipal Commissioner who is the executive head. The legislative powers are vested in a body of 33 members, one each from the 33 wards. The legislative body is headed by an elected Chairperson assisted by a Deputy Chairperson. On 24 August 2021, the government announced the upgrading of Sivakasi city to Sivakasi City Municipal Corporation.

Sivakasi comes under the Sivakasi assembly constituency and it elects a member to the Tamil Nadu Legislative Assembly once every five years. From the 1977 elections, All India Anna Dravid Munnetra Kazhagam (AIADMK) won the assembly seat five times (in 1980, 1984,1991,2011 and 2016 elections); Tamil Maanila Congress (TMC) twice (1996, 2001). The seat was won once by Dravida Munnetra Kazhagam (DMK, 1989), Janata Party (1977), and Marumalarchi Dravida Munnetra Kazhagam (MDMK, 2006). The current MLA of the constituency is AMSG. ASHOKAN from Indian National Congress.

During the 1957 elections, Sivakasi was a part of Srivilliputhur constituency and was held by the Indian National Congress and an independent after the by-elections. During the 1962 elections, the city was a part of Aruppukkottai constituency and was held by the Forward Block party. Since 1967, the city has been a part of Virudhunagar Lok Sabha constituency; the constituency was won by AIADMK five times (1980, 1984, 1989, 1991, and 2014), MDMK three times (1998, 1999, and 2004 ), and once each by Swathanthara Party (1967), DMK (1971), INC (1977), and Communist Party of India (CPI, 1996). The current Member of Parliament from the constituency is Manicka Tagore from the Indian National Congress.

Law and order in the city are maintained by the Sivakasi subdivision of the Tamil Nadu Police headed by a Deputy Superintendent. There are three police stations in the city, one of them being an all-women police station. There are special units like prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division headed by a Superintendent of Police.

Education and utility services
In 2011, there were five government schools: two primary schools, one middle school, one high school and one higher secondary school. There were ten other private schools in the city. There were two engineering colleges in the city, with the Mepco Schlenk Engineering College being prominent among them. There were three arts and science colleges and three polytechnic colleges in the city. Sri Kaliswari College is located within the city. Electricity supply to Sivakasi is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). The city along with its suburbs forms the Sivakasi Electricity Distribution Circle. A Chief Distribution engineer is stationed at the regional headquarters. Water supply is provided by the Sivakasi Municipality from the Vaippar river through eight reservoirs and six feeders located in various parts of the city. In the period 2000–2001, a total of 6.5 million litres of water was supplied every day for households in the city.

As per the municipal data for 2011, about 45 metric tonnes of solid waste were collected from Sivakasi every day by door-to-door collection and subsequently the source segregation and dumping was carried out by the sanitary department of the Sivakasi municipality. The coverage of solid waste management in the city by the municipality had an efficiency of 100% in 2001. There is no underground drainage system in the city and the sewerage system for disposal of sullage is through septic tanks, open drains and public conveniences. The municipality maintained a total of 85.87 km of storm water drains in 2011. In 2011, there was one government hospital, three municipal health centres, one municipal maternity home and 25 private hospitals and clinics that take care of the healthcare needs of the citizens. In 2011, the municipality maintained a total of 2,584 street lamps: 322 sodium lamps, 125 mercury vapour lamps, 2,136 tube lights and one high mast beam lamp. The municipality operates two markets, namely the Anna Daily Market and Viswanatham Municipal Meat Market that cater to the needs of the city and the rural areas around it.

Economy
The economy of Sivakasi is dependent on three major industries: firecrackers, matchbox manufacturing, and printing. The city has 520 registered printing industries, 53 match factories, 32 chemical factories, seven soda factories, four flour mills and two rice and oil mills. The city is the nodal center for firecracker manufacturing at the national level. In 2020 there are around 1070 registered firecracker manufacturing companies in sivakasi and 8 lakh (800,000) people were directly and indirectly employed by the industry. Some of the private enterprises had an annual turnover of inr 5000000000. In 2011, the combined estimated turnover of the firecracker, matchbox making and printing industry in the city was around inr 20000000000. Approximately 70% of the firecrackers and matches produced in India are from Sivakasi. The hot and dry climate of the city is conducive to the firecracker and matchbox making industries. The raw materials for these industries were procured from Sattur earlier but were discontinued due to the high power and production cost. The source of raw materials is Kerala and Andaman. The paper for the printing industry is procured from various states. The city is a major producer of diaries, contributing to 30% of the total diaries produced in India. Printing industry in the city was initially utilized for printing labels for the firecrackers and later evolved with modern machinery to grow as a printing hub. In 2012, all the industries suffered 15–20% production loss due to power shortage and escalating labor cost.

The major issues in the fireworks industry in Sivakasi is child labour and frequent accidents. In a blast in 1991 in a factory, 39 people were killed and 65 others were injured. In July 2009, more than 40 people were killed in a fire accident in a firecracker unit. The police traced out unregistered units and irregularities that led to the accident. In a fire accident in August 2011, seven people were killed and five were seriously injured. A similar fire accident and blast in a private unit in September 2012 killed 40 people and injured 38 others. The common reasons cited for the accidents are inadequate training of workers and supervisors involved in different stages of production and marketing of firecracker items. Other reasons are found to be overstocking of explosives, raw material and finished goods, and employment of workers in excess of the permitted strength.

Child labour in the industries, especially in matchbox making factories, was at its peak during the 1970s and 1980s. In 1981, the child workforce in the age group 4–16 was 30% of the total workforce, 90% of whom were girls. In 1986, the National Child Labour project estimated child labour in Sivakasi matchbox making industries to be 14,121 children. The estimates indicated 80% of the child labour belonging to Scheduled Castes (SC), who were marginalised for centuries for cheap labour. Poverty and lack of farm produce were stated as the main reason for child labour. The employers also preferred children because of ease of management, discipline, and lack of labour unions. The children in these industries suffered from a backache, neckache, tuberculosis, malnutrition, gastrointestinal disorders, dermatitis, respiratory disorders, over-exhaustion, burn injuries and water-borne diseases due to exposure to harmful chemicals in the work environment. The situation of the child labour came to light during an accident of a bus transporting the children in 1976. The central government appointed a one-man committee under Harbans Singh in 1978, who reported abolishing child labour would seriously impact the economy of the region. The National Policy on child labour was formulated by the central government in August 1987, aiming at the rehabilitation of children withdrawn from these factories. In 1988, the union labour ministry initiated a programme for providing informal education, free healthcare and free lunch for children working in the factories. The Supreme Court of India, in a judgement, ruled in December 1996 indicating provisions for preventing child labour like compensation for the child employed, employment to the adult members of the family and contribution to the corpus fund by the state government. From the establishment of child labour Act in 1986 till 2011, 150,000 inspections on child labour have been conducted in the factories, 1,500 cases have been registered and few prosecutions have been made. The results indicated a small amount of child labour in the cottage and household industries.

Transportation

The Sivakasi municipality maintains 65.151 km of the road. The city has 13.035 km concrete road and 52.116 km bituminous road. A total of 2.5 km of state highways is maintained by the State Highways Department. Four major roads connect the city with Sattur, Virudhunagar, Srivilliputhur and Vembakottai; there are no bypass roads around the city. There are eight major intersections located across different parts in these major roads.

Sivakasi is served by city bus service, which provides connectivity within the city and the suburbs. Minibus service operated by private companies cater to the local transport needs. The city bus routes to surrounding villages are to Puliparaipatti, Thayilpatti, Madathupatti Vilampatti, Alangulam, Vilampatti, Alangulam, M.Pudupatti, Alamarathupatti, Sengamalapatti, Muthalipatti, and Meenampatti. The main bus stand covers an area of 1.39 acre and is located in the heart of the city. The Tamil Nadu State Transport Corporation operates daily services connecting various cities to Sivakasi. The State Express Transport Corporation operates long-distance buses connecting the city to important cities like Chennai, Bangalore, Tiruppur and Thoothukudi. The major intercity bus routes from the city are to cities like Madurai, Chennai, Erode, Karur, Coimbatore, Karaikudi, Dindigul, Trichy, Ramanathapuram, Thanjavur, Sankarankovil, Sengottai, Rajapalayam, Tenkasi, Kovilpatti, Tiruppur, Dharapuram, Oddanchatram, Thoothukudi, Tiruchendur, Nagercoil and Tirunelveli. Being an industrial city, there is significant truck transport with around 400–450 trucks entering the city for loading and unloading activities daily. Three wheelers, called autos are also a common public transport system.

Sivakasi railway station is located in the rail head from Madurai to Sengottai. It connects Tamil Nadu with Kerala through Rajapalayam and Sengottai. The Podhigai Express connects Sivakasi to Sengottai and Chennai Egmore in either directions. All other express trains ply from Virudunagar station. There are also passenger trains running either direction from Madurai to Shencottah. There is another railway station at Thiruthangal, which caters to the locality of Thiruthangal, where passenger trains, Podhigai Express and Silambu Express stops.

Nearby international airport is Madurai international Airport situated in 70km away.

Culture
Arulmigu Viswanatha Swamy Temple is the important ancient temple in Sivakasi built by Pandya King Arikesari Parakkirama Pandian between 1428 and 1460 during his reigns.

Badhrakali Amman temple is one of the prominent temple of Sivakasi. The tower or Rajagopuram of this temple has a breadth of 66 ft, a width of 44 ft and a height of 110 ft. "Panguni Pongal" and "Chithirai Pongal" are the annual festivals celebrated for the deities Mariamman and Badrakali Amman in April and May, respectively, both of which are celebrated for ten days.

Periya Palli Vasal mosque and Chinna Palli Vasal mosque are two of the most prominent mosques in the city. The CSI Regland Memorial Church is the prominent church.

Notable people

 * Thondar Duraiswamy (1915–1971), Indian freedom movement comrade
 * Sridevi (1963-2018), Indian actress

Sports
AJ Indoor Stadium on Velayutham Road, a coaching center for badminton, table tennis, and basketball. This is a major sporting venue in Sivakasi. Many district, state and national level badminton championship matches are held in this stadium.

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Hanpen

Hanpen (半片) is a white, square, triangle or round surimi product (fish or meat paste) with a soft, mild taste. It is believed to have been invented during the Edo period in Japan by a chef, Hanpei (半平) of Suruga, and the dish is named after him. Another theory suggests that because it is triangle shaped and appears to have been cut in half from a square, it is a half (半) piece (片). It can be eaten as an ingredient in oden or soup. It can also be fried or broiled.

In Shizuoka Prefecture, whole sardines are used, and the resulting product has a bluish-gray color. This is called kuro hanpen (黒はんぺん), literally "black hanpen".

Hanpen is made from grated Japanese mountain yam, surimied Alaska pollock, salt, and seaweed stock (kombu-dashi).

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

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File:Gundestrup A.png

Plate A of the Gundestrup cauldron

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Mundane astrology

Mundane astrology, also known as political astrology, is the branch of astrology dealing with politics, the government, and the laws governing a particular nation, state, or city. The name derives name from the Latin term mundus, 'world'.

Certain countries have astrological charts (or horoscopes) just like a person is said to in astrology; for example, the chart for the United States is widely thought to be sometime during the day of July 4, 1776, for this is the exact day that the Declaration of Independence was signed and made fully official, thus causing the "birth" of the United States as a nation. Indeed, July 4 is a major national holiday in America and unequivocally thought of as the "birthday" of the entire nation.

History
Mundane astrology is widely believed by astrological historians to be the most ancient branch of astrology. Early Babylonian astrology was exclusively concerned with mundane astrology, being geographically oriented, specifically applied to countries cities and nations, and almost wholly concerned with the welfare of the state and the king as the governing head of the nation. Astrological practices of divination and planetary interpretation have been used for millennia to answer political questions, but only with the gradual emergence of horoscopic astrology, from the sixth century BC, did astrology develop into the two distinct branches of mundane astrology and natal astrology.

Techniques and principles
Astrologically, the affairs of a nation are judged from the horoscope set up at the time of its official inauguration or the birth chart of its leader, or various phenomena such as eclipses, lunations, great conjunctions, planetary stations, comets and ingresses.

The techiques of the subject were discussed in detail in the 2nd century work of the Alexandrian astronomer Ptolemy, who outlined its principles in the second book of his Tetrabiblos. Ptolemy set this topic before his discussion of individual birth charts because he argued that the astrological assessment of any 'particular' individual must rest upon prior knowledge of the 'general' temperament of their ethnic type; and that the circumstances of individual lives are subsumed, to some extent, within the fate of their community. The third chapter of his work offers an association between planets, zodiac signs and the national characteristics of 73 nations. It concludes with three assertions which act as core principles of mundane astrology:
 * 1) Each of the fixed stars has familiarity with the countries attributed to the sign of its ecliptic rising.
 * 2) The time of the first founding of a city (or nation) can be used in a similar way to an individual horoscope, to astrologically establish the characteristics and experiences of that city. The most significant considerations are the regions of the zodiac which mark the place of the Sun and Moon, and the four angles of the chart – in particular the ascendant.
 * 3) If the time of the foundation of the city or nation is not known, a similar use can be made of the horoscope of whoever holds office or is king at the time, with particular attention given to the midheaven of that chart.

Practice
The first English astrologer for whom we have evidence of astrological practice is Richard Trewythian, whose notebook is largely concerned with mundane astrology. He constructed horoscopes for the Sun's ingress into Aries over thirty years, and recorded general predictions for twelve of those years between 1430 and 1458. His notebooks demonstrate how he recorded the logic for his conclusions:

"Pregnant women and boys will incur harm and severe dangers. This conclusion is drawn from the trine aspect between Saturn and Venus on the day of the ingress.

Concerning the wars of this year: they will be caused by the aspect of opposition of two heavy planets, which will occur on 27 March. And the time of the beginning of the war will be on the first day of May. This conclusion is drawn by the application of the greater luminary to Saturn. Merchants will be well disposed this year."

He also made several predictions concerning the king (Henry VI), such as one he made in 1433 where he noted: "it seems that the king will be sick this year because Saturn is lord of the tenth house".

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Talk:The Dæmons

Olive Hawthorn
Dunno why, could have sworn it was Frances de la Tour playing Olive Hawthorn, and not Damaris Hayman as per the BBC website must be the years that have intervened... Sjc 09:47, 9 Oct 2004 (UTC)

Pertwee's favourite
I put the KTEH citation in because Sean Black had asked whether anyone could confirm that this was Pertwee's favourite story, not in response to Angmering's joke about whether it still was. Just a clarification. —Josiah Rowe (talk • contribs) 18:59, 2 November 2005 (UTC)

Archeology or archaeology?
I ask about this because "archeology" looks American and therefore wrong for this page to me, but a nearby dictionary lists both spellings, "ae" form as the primary, but otherwise makes no distinction. Dsalt 02:42, 16 October 2007 (UTC)

Paganism
I'm not an expert, but I'm pretty sure that what we saw in the episode was a very clichée and falsified version of paganism, in many parts. Might it be interesting to include an analysis of misconceptions about witchcraft that this episode contains? It gives an interesting idea of how they may have thought about it in the 70s. --Mithcoriel (talk) 21:52, 9 June 2008 (UTC)
 * No, it would be very redundant in that, following this line of reasoning, all movies and shows featuring such things should also have something similar written about it (most notably the Hammer horror films). It would be better if such things were mentioned in the respective paganism and witchcraft articles (probably in a "In popular culture" section). DonQuixote (talk) 12:39, 10 June 2008 (UTC)

Atlantis
This section appears to largely consist of original research - fannish ret-conning actually - that seems inappropriate to an encyclopaedia. This section should be reduced to the facts (the three mentions of the destruction of Atlantis.)- Quark66too (talk) 02:56, 12 April 2010 (UTC)

 * No, it isn't OR and certainly retconning is completely inappropriate: Nothing in the serials is contradicted or changed, but described to show that perceived—and widely discussed in fan circles—contradictions do not exist. The episodes' content is citable to themselves. The Mexico City Olympics souvenir and the North Atlantic geographic placement are cited (if not made as clear as it could have been) to the Cornell-Day-Topping book (since the episodes with these do not survive to be examined on video, and I don't know if the released audio track includes the former) already cited for the interpretation of Underwater Menace 's setting evidence. As for the belief that these are contradictory, I'll admit that Discontinuity Guide falls short of saying that they are refuting this, but if some one has a copy of Chris Howarth and Steve Lyon's Doctor Who: The Complete(ly Useless) Encyclopedia to get the page number, they flatly assert that there are too many versions of the destruction of Atlantis in Who. --Tbrittreid (talk) 22:22, 12 April 2010 (UTC)

Quark66too may not have been using the term "retconning" appropriately, but he is correct regarding the tone of this section. It certainly does sound like con-suite discussion at a Doctor Who fan event. Regardless of the amount of energy fans have exerted around the topic, it is of little or no academic merit. At most, a reference to the fact that Azal's assertion contradicts other stories is warranted. I will edit if no comments emerge in the coming days to indicate otherwise. Sterlingjones (talk) 16:12, 17 September 2010 (UTC)

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Book of Moses

The Book of Moses, dictated by Joseph Smith, is part of the scriptural canon for some denominations in the Latter Day Saint movement. The book begins with the "Visions of Moses", a prologue to the story of the creation and the fall of man (Moses chapter 1), and continues with material corresponding to the Joseph Smith Translation of the Bible's (JST) first six chapters of the Book of Genesis (Moses chapters 2–5, 8), interrupted by two chapters of "extracts from the prophecy of Enoch" (Moses chapters 6–7).

The Book of Moses begins with Moses speaking with God "face to face" and seeing a vision of all existence. Moses is initially overwhelmed by the immensity of the cosmos and humanity's smallness in comparison, but God then explains that he made the earth and heavens to bring humans to eternal life. The book subsequently provides an enlarged account of the Genesis creation narrative which describes God having a corporeal body, followed by a rendering of the fall of Adam and Eve in celebratory terms which emphasize eating the forbidden fruit as part of a process of gaining knowledge and becoming more like God. The Book of Moses also expands the story of Enoch, described in the Bible as being an ancestor of Noah. In the expanded narrative, Enoch has a theophany in which he discovers that God is capable of sorrow, and that human sin and suffering cause him to grieve. Enoch then receives a prophetic calling, and he eventually builds a city of Zion so righteous that it is taken to heaven. Enoch's example inspired Smith's own hopes to establish the nascent Church of Christ as a Zion community. The book also elaborates some passages that (to Christians) foreshadowed the coming of Christ, into explicit Christian knowledge of and faith in Jesus as a Savior - in effect Christianizing the Old Testament.

Portions of the Book of Moses were originally published separately by the Church of Jesus Christ of Latter-day Saints (LDS Church) in 1851, but later combined and published as the Book of Moses in the Pearl of Great Price, one of the four books of its scriptural canon. The same material is published by the Community of Christ as parts of its Doctrine and Covenants and Inspired Version of the Bible.

Origin
In June 1830, Joseph Smith began a new translation of the Bible into English that was intended to restore "many important points touching the salvation of men, [that] had been taken from the Bible, or lost before it was compiled." The chapters that now make up the Book of Moses were first published in the church newspapers Evening and Morning Star and Times and Seasons in the 1830s and 1840s.

Publication by the LDS Church

The Book of Moses is considered part of the Standard Works, which constitute the scriptural canon of the Church of Jesus Christ of Latter-day Saints (LDS Church). The eight chapters of the Book of Moses were included as a separate book within the Pearl of Great Price through a series of events subsequent to Smith's death. Franklin D. Richards, who published the first edition of the Pearl of Great Price in 1851, only had access to the early versions of the JST found in church newspapers along with another incomplete handwritten part of JST Genesis, not the original manuscripts. For this reason the Book of Moses ended abruptly in the middle of the story of Noah. Richards published everything he had at the time, and what is now the Book of Moses was later added by Orson Pratt in the 1878 edition of the Pearl of Great Price. The Pearl of Great Price, including the Book of Moses, was officially canonized by the LDS Church in 1880.

Publication by the Community of Christ
The Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church), began publishing portions of the Book of Moses in its canonical Doctrine and Covenants (D&C) in 1864. Section 22 of the D&C contains Moses chapter 1, and section 36 contains Moses chapter 7. The inclusion of these excerpts in the Doctrine and Covenants was officially approved by the RLDS Church in 1970.

The RLDS Church began publishing the complete Joseph Smith Translation of the Bible in 1867 (giving it the name "The Holy Scriptures" and more commonly known as the "Inspired Version"); the portions of the Book of Moses that are not contained in the church's D&C are contained within this larger translation.

Moses 1

 * Moses 1: The events described in Moses 1 are portrayed as taking place sometime after Jehovah spoke to Moses out of the burning bush but before Moses had returned to Egypt to deliver the children of Israel (See Exodus 4:27). The details of Moses' experience in chapter 1 place it squarely in the tradition of ancient "heavenly ascent" literature (e.g., the pseudepigraphal Apocalypse of Abraham) and its relationship to temple theology, rites, and ordinances. Following a brief prologue, Moses is given a description of God's majesty and a confirmation of the work to which he had previously been foreordained as a "son of God." He is then shown the "world upon which he was created" and "all the children of men which are, and which were created." Then, having gone out the presence of God and no longer being clothed with His glory, Moses falls to the earth. He is then left to himself to be tested in a dramatic encounter with Satan. Having banished Satan through the power of the Only Begotten, Moses is "filled with the Holy Ghost." He "calls upon the name of God" in prayer, and is answered by a voice enumerating specific blessings. While "the voice is still speaking," Moses beholds every particle of the earth and all of its inhabitants. The culminating sequence begins in verse 31 when Moses, having continued to inquire of the Lord, returns to his presence. God then speaks with Moses face to face, describing his purposes for this earth and its inhabitants ("this is my work and my glory: to bring to pass the immortality and eternal life of man" Moses 1:39). Finally, the chapter closes with an allusion referring to Smith's restoration of the lost words of scripture (echoing a similar prophecy in the pseudepigraphal 2 Enoch 35:1–2), and stating that these words are to be shown only to those that believe (paralleling the pseudepigraphal 4 Ezra 14:6, 45–47). Then follows a vision outlining the creation, the fall of man, and subsequent events in the lives of Adam and Eve and their descendants. This is consistent with ancient Jewish sources which affirm that Moses saw these events in vision.

Moses 2–8
Moses 2–8 generally follow the first chapters of the Book of Genesis, but often provide alternative interpretations of the text or significant additional detail not found in the Bible. Among the notable differences are the following:
 * Moses 2 (cf. Genesis 1): A brief prologue affirming that the account derives from the words of God directly to Moses is added in verse 1. The repetition of the phrase "I, God" throughout the chapter also emphasizes the purported firsthand nature of the account. The idea that all things were created "by mine Only Begotten" (i.e., Jesus Christ, in his premortal state) is made clear, as is the Son's identity as the co-creator at the time when God said "Let us make man." Otherwise, the structure and basic premises of the Genesis account of the Creation are left intact. While following generally similar schemas, the two later versions of the creation story given in the Book of Abraham and in the temple endowment are replete with additional changes—some subtle and others stunning—that give new perspectives on the events portrayed.
 * Moses 3 (cf. Genesis 2): The Book of Moses explains the meaning of verse 5 in terms of the LDS idea of a spiritual creation. God explains that He: "created all things … spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air (additions italicized). Consistent with this concept, some ancient sources assert that the heavenly hosts—variously described as including the angels, the sons of God, and/or the souls of humanity—were part of the light that appeared on day one of creation. Verse 17 is expanded in a way that reinforces the LDS teaching that Adam and Eve were placed in a situation where they were required to exercise freedom of choice in order to continue their progression through the experience of earth life As in the Quran, the transgression of Adam and Eve that led to their coming to earth is seen as a positive and necessary step that would provide the preparatory schooling they needed for an eventual glorious return to heaven.
 * Moses 4 (cf. Genesis 3): Four verses are added to the beginning of the Genesis version of this chapter, interrupting the flow of the story to give an account of heavenly councils where the nature and purposes of creation were discussed and decided. These verses echo stories in Jewish midrash recording that God "took counsel with the souls of the righteous before creating the world" A summary of the story of Satan's fall from heaven is also given. Like the Quran, and in contrast to Genesis, the corresponding accounts of Satan's rebellion and Adam and Eve's fall form a "single, continuous story."
 * Moses 5 (cf. Genesis 4): The Book of Moses adds fifteen verses to the beginning of the Genesis account. Verses 1–6 highlight the obedience of Adam and Eve by enumerating their faithfulness to each of the commandments they had been given. Adam and Eve began to "till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow." Likewise Eve fulfilled the commission she had received in the Garden of Eden and "bare … sons and daughters, and they began to replenish the earth." Moreover, "Adam was obedient to the commandments of the Lord" to "offer the firstlings of their flocks" for "many days," despite the fact that he did not yet fully understand the reason why he had been thus commanded. The period of testing for Adam involving "many days" mentioned in the Book of Moses corresponds to the "testing" of the first couple described in pseudepigraphal accounts such as the Life of Adam and Eve. Also recalling parallels in these ancient stories is the book of Moses account of how Adam and Eve's enduring obedience is rewarded by the announcement of their redemption through the eventual sacrifice of the son of God (vv. 6–13). In light of this extended prologue extolling the virtue of obedience and the promise of redemption, the Book of Moses' expanded story of Cain's rebellion and murder of his brother Abel appears in even starker relief. Cain's murderous pact with Satan is portrayed as the foundation of "secret combinations" that later flourish among the wicked, and provide a plausible context for the more fragmentary Genesis account of Lamech's slaying of his rival. The chapter ends with the declaration that "all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof."
 * Moses 6 (cf. Genesis 5): Expansions in the early part of the chapter further describe the story of the righteous Seth. The "genealogy" of his descendants are said to be kept in a "book of remembrance." Jewish and Islamic sources describe a similar book, intended to preserve "the primordial wisdom of paradise for Adam and his generations" and also "the genealogy of the entire human race". Moses chapter 6 contains the story of the call and preaching of Enoch. Though the biblical account of Enoch's life occupies only two verses, his story fills most of chapter 6 and all of chapter 7 of the book of Moses. Extended accounts of the experiences of Enoch, which contain surprising parallels with the Book of Moses (particularly in Qumran's Enochic Book of Giants), also circulated widely in Second Temple Judaism and early Christianity. Some of the most significant resemblances in Moses chapter 6 are found not in 1 Enoch, but in related pseudepigrapha published after the death of Joseph Smith such as the Second Book of Enoch (first published at the end of the 19th century), 3 Enoch (first widely circulated translation was by Odeberg in 1928), but especially in the intriguing elaborations of the Qumranic Book of Giants (discovered in 1948). As an example of parallels with Second Book of Enoch and 3 Enoch, Moses 6:31 calls the 65-year-old Enoch a "lad" (the only use of this term in LDS scripture), corresponding to the somewhat puzzling use of this term to describe Enoch/Metatron in, e.g., 2 Enoch 10:4 and 3 Enoch 3:2, 4:2, and 4:10. Speaking of a reference to "lad" in the Second Book of Enoch, non-Mormon scholar Gary Anderson writes: "The acclamation of Enoch as 'lad' is curious .… It is worth noting that of all the names given Enoch, the title 'lad' is singled out as being particularly apt and fitting by the heavenly host." With regard to the Book of the Giants the parallels with the Enoch chapters in the Book of Moses are concentrated in a scant three pages of Qumran fragments. These resemblances range from general themes in the story line (secret works, murders, visions, earthly and heavenly books of remembrance that evoke fear and trembling, moral corruption, hope held out for repentance, and the eventual defeat of Enoch's adversaries in battle, ending with their utter destruction and imprisonment) to specific occurrences of rare expressions in corresponding contexts (the reference to the "wild man," the name and parallel role of Mahijah/Mahujah, and the "roar of the wild beasts").
 * Moses 7: This chapter continues the story of Enoch's preaching, including a vision of the "Son of Man"—a favorite motif in pseudepigraphal Book of Parables in 1 Enoch that also appears in marked density throughout the Book of Moses vision of Enoch. "Chosen One" "Anointed One", and "Righteous One" that appear prominently both in 1 Enoch and the LDS Enoch story. After considering the sometimes contentious debate among scholars about the single or multiple referent(s) of these titles and their relationship to other texts, Nickelsburg and VanderKam conclude that the author of 1 Enoch (like the author of the Book of Moses) "saw the … traditional figures as having a single referent and applied the various designations and characteristics as seemed appropriate to him." Consistent with texts found at Nag Hammadi, Smith's Enoch straightforwardly equates the filial relationship between God and His Only Begotten Son in the New Testament to the Enochic notion of the perfect Man and the Son of Man: "Man of Holiness is [God’s] name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time" (Moses 6:57). The single specific description of the role of the Son of Man given in this verse from the book of Moses as a "righteous judge" is highly characteristic of the Book of the Parables within 1 Enoch, where the primary role of the Son of Man is also that of a judge (e.g., 1 Enoch 69:27. Cf. John 5:27)." In a vision of Enoch found in the book of Moses, three distinct parties weep for the wickedness of mankind: God (Moses 7:28; cf. v. 29), the heavens (Moses 7:28, 37), and Enoch himself (Moses 7:41, 49). In addition, the earth mourns for her children (Moses 7:48–49). This chorus of weeping is consistent with the ancient Enoch literature. Moses chapter 7 concludes with the story of how Enoch gathered the righteous into a city he called Zion that was taken to heaven, a story whose ancient parallels have been explored by David J. Larsen.
 * Moses 8 (cf. Genesis 5-6): Additional details are given about the story of Methuselah and the preaching of Noah, again stressing the coming of Jesus Christ and the necessity of baptism. The term, "sons of God," as it occurs in the enigmatic episode of mismatched marriages in the Bible (Genesis 6:1) and relating to passages in 1 Enoch 6–7 about the "Watchers" has been the source of controversy among scholars. Contradicting traditions that depict these husbands as fallen angels, the Book of Moses (Moses 8:13–15) is consistent with early Christian traditions that portray them as mere mortals who lay claim on the title of sons of God by virtue of their priesthood (see Moses 6:64–68). The Book of Moses ends abruptly just before the flood of Noah, but the story continues in the remainder of the JST version of Genesis.

Scholarship
In contrast to numerous scholarly analyses of Smith's translations of the Book of Mormon and the Book of Abraham that began to appear in the 19th century, explorations of the textual foundations of the JST began in earnest only in the 1960s, with the pioneering work of the RLDS scholar Richard P. Howard and the LDS scholar Robert J. Matthews. A facsimile transcription of all the original manuscripts of the JST was at last published in 2004. Among other studies of the JST, Brigham Young University Professor Kent P. Jackson, a longtime student of these topics, prepared a detailed study of the text of the portions of the JST relating to the Book of Moses in 2005.

Although several brief studies of the teachings of the Book of Moses had previously appeared as part of apologetic and doctrinally focused LDS commentaries on the Pearl of Great Price, the first detailed verse-by-verse commentary—and the first to incorporate significant amounts of modern non-LDS Bible scholarship—was published by Richard D. Draper, S. Kent Brown, and Michael D. Rhodes in 2005.

In 2009, an 1100-page volume by Jeffrey M. Bradshaw was published, titled In God's Image and Likeness, which contains a comprehensive commentary on Moses 1–6:12, and incorporates a wide range of scholarly perspectives and citations from ancient texts. The book features an extensive annotated bibliography on ancient sources and over a hundred relevant illustrations with detailed captions.

In his master's thesis, Salvatore Cirillo cites and amplifies the arguments of D. Michael Quinn that the available evidence that Smith had access to published works related to 1 Enoch has moved "beyond probability—to fact." He concludes that there is no other explanation than this for the substantial similarities that he finds between the Book of Moses and the pseudepigraphal Enoch literature. However, reflecting on the "coincidence" of the appearance of the first English translation of 1 Enoch in 1821, just a few years before Smith received his Enoch revelations, Richard L. Bushman concludes: "It is scarcely conceivable that Joseph Smith knew of Laurence's Enoch translation." Perhaps even more significant is the fact that the principal themes of "Laurence’s 105 translated chapters do not resemble Joseph Smith’s Enoch in any obvious way." Apart from the shared prominence of the Son of Man motif in the 1 Enoch Book of the Parables and the Book of Moses and some common themes in Enoch's visions of Noah, the most striking resemblances to Smith's writings are found not in 1 Enoch, but in Enochic literature published after the Smith's death. As an impressive example of such post-mortem resemblances, Cirillo cites (but does not provide any explanation of provenance) for the Mahujah/Mahijah character in Qumran Book of the Giants and the Book of Moses.

As an alternative explanation for the Mahujah/Mahijah name and role in the Book of Moses, Matthew Black formulated a hypothesis in a conversation reported by Mormon scholar Gordon C. Thomasson that "certain carefully clandestine groups had, up through the middle-ages, maintained, sub rosa, an esoteric religious tradition based in the writings of Enoch, at least into the time of and influencing Dante" and "that a member of one of the esoteric groups he had described previously must have survived into the 19th century, and hearing of Joseph Smith, must have brought the group’s Enoch texts to New York from Italy for the prophet to translate and publish."

John L. Brooke claims that Sidney Rigdon, among others, was a "conduit of Masonic lore during Joseph’s early years" and then goes on to make a set of claims connecting Mormonism and Masonry. These claims, including connections with the story of Enoch's pillars in Royal Arch Masonry, are disputed by Mormon scholars William J. Hamblin, et al. Non-Mormon scholar Stephen Webb agreed with Hamblin, et al., concluding that "actual evidence for any direct link between [Joseph Smith’s] theology and the hermetic tradition is tenuous at best, and given that scholars vigorously debate whether hermeticism even constitutes a coherent and organized tradition, Brooke’s book should be read with a fair amount of skepticism."

Some non-Mormon scholars have signaled their appreciation of the significance of the Smith's translation efforts in light of ancient documents. Yale University critic of secular and sacred literature Harold Bloom, who classes the Book of Moses and the Book of Abraham among the "more surprising" and "neglected" works of LDS scripture, is intrigued by the fact that many of their themes are "strikingly akin to ancient suggestions" that essentially restate "the archaic or original Jewish religion, a Judaism that preceded even the Yahwist." While expressing "no judgment, one way or the other, upon the authenticity" of LDS scripture, he finds "enormous validity" in the way these writings "recapture … crucial elements in the archaic Jewish religion … that had ceased to be available either to normative Judaism or to Christianity, and that survived only in esoteric traditions unlikely to have touched Smith directly." With respect to any possibility that Smith could have drawn from ancient manuscripts in his writings, Bloom concludes: "I hardly think that written sources were necessary." Stephen Webb concludes that Smith "knew more about theology and philosophy than it was reasonable for anyone in his position to know, as if he were dipping into the deep, collective unconsciousness of Christianity with a very long pen."

Genealogy
The Book of Moses contains a detailed account of Adam's descendants. Genealogy from the Book of Abraham is shown below. Bold denotes individuals not from Genesis. The names Egyptus and Pharaoh are not present in the Book of Moses, but they are mentioned in the Book of Abraham, another book of Mormon scripture.

title: Book of Moses


text:
User:Gdans

!

title: User:Gdans


text:
Talk:André Weil

Untitled
Well, I've heard of people confusing Weil with Weyl, but this (Weil/Wiles) seems a bit over the top to be given serious mention.

Charles Matthews 09:49, 9 Oct 2004 (UTC)

 * I disagree, having encountered people — mathematical people! — having being confused by this. —Lowellian (reply) 11:16, 12 October 2005 (UTC)

Shouldn't the small print in the "As expositor" section be at the beginning of the article?--Adoniscik 20:33, 12 September 2006 (UTC)

I think the 'l' in Weil is silent, shouldn't that be mentioned?
 * Yeah, the pronunciation given was incorrect -- which is odd because the note on that edit had it right. I've fixed it.  ~ CZeke 19:53, 8 February 2007 (UTC)
 * No, it's not silent. There was some reference giving [vey] as the pronunciation, but it's just wrong (ask any French mathematician). I edited the article. 88.168.83.92 (talk) 16:57, 10 June 2016 (UTC)

WikiProject class rating
This article was automatically assessed because at least one article was rated and this bot brought all the other ratings up to at least that level. BetacommandBot 02:17, 27 August 2007 (UTC)

Pronunciation
I added back the stress marker to the first name removed by Kwamikagami. However, I left the change of the last phoneme in the last name (|ɪ| → |j|) in place despite my suspicion that it may not be correct. The name Weil in French appears to be given as |vɛɪ| in the article on Simone Weil as well as in those web sources I found. Stca74 17:35, 8 November 2007 (UTC)
 * There is no stress in French, so I'll remove that again. (And you didn't add stress, you added an apostrophe, which is deprecated.) il and ille are normally [j] in French, and there's nothing in the French article to suggest otherwise. Of course, this could still be irregular, but there's no in French. kwami 20:08, 8 November 2007 (UTC)
 * You're right. My mistake. Should have been careful with the [ɪ] vs. [i] and not copy-paste from Simone Weil. As for stress, I do not think that "there is no stress in French" is quite correct; my understanding is that instead (i) stress in words is quite regular, (ii) it is not contrastive (words not differentiated by stress alone) and (iii) it is often associated with larger units of speech than words (and thus the regular stress for isolated words is less meaningful). But in any case, not marking any stress follows the standard French dictionary approach and I agree is as it should. Finally, you're right that a [j] ending would be typical (ail,...), so let's keep unless someone proves otherwise. Thanks for your diligence! Stca74 15:53, 9 November 2007 (UTC)

Contradictory
In one section "he asked to be sent to a military unit instead, and joined a regiment in Cherbourg", while in the Beliefs section "Weil refused to do military service". This doesn't make sense. Janm67 (talk) 20:33, 24 February 2012 (UTC)
 * It appears that you have not read Hegel.173.72.111.239 (talk) 04:37, 28 July 2016 (UTC)Hans Wurst

Assessment comment
Substituted at 07:46, 29 April 2016 (UTC)

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Lehigh citation
I think World Heritage Encyclopedia provides a citation for Andre Weil's poor treatment by Lehigh University and his vow never to credit them with anything. — Preceding unsigned comment added by 131.159.74.67 (talk) 23:17, 25 November 2019 (UTC)

title: Talk:André Weil


text:
The Patchwork Girl

The Patchwork Girl is a science fiction novel by American writer Larry Niven. Part of his Known Space series, it is the fourth of five Gil Hamilton detective stories and the first to be published as a stand-alone novel in 1980. It was later included in the Gil Hamilton anthology Flatlander.

In a break from his usual ARM duties, Hamilton is an acting U.N. Delegate on the moon, attending a conference on Lunar Law. The Belt Delegate, Chris Penzler, is shot by a laser in an apparent murder attempt. The shot came from outside of the window of his personal quarters, which looks out onto the lunar surface. The only person known to be outside on the lunar surface at the time of the attempt is Naomi Mitchison, a tourist and old flame of Gil's.

Gil believes Naomi to be innocent of shooting Penzler, but suspects that she may be lying in order to hide an equally serious crime. The legal process on Luna acts quickly, and Naomi is condemned to be "broken up" for spare parts, a process which involves her being put in a coma and used as a source of organs for transplant. In stories set in this era, the need for spare parts is so great that even minor crimes carry this sentence. Gil uses his ARM authority to investigate, taking advantage of his "phantom arm", his ability to sense things remotely that he gained after losing one arm in an accident when he lived among the Belters. Although the sense is limited by his perception of his arm's reach, he discovers it can be amplified by a 3-D projection of the lunar surface. Feeling around the projection, he is able to detect a clue left out on the surface by the actual criminal. When he finally solves the mystery, Naomi is revived, but with her beauty destroyed by having body parts removed and then replaced. Her real crime is revealed as one that violates the strict population laws of Earth, and she has to leave and live elsewhere in the Solar System.

References to other works, people
"Naomi Mitchison" was the name of a Scottish writer and poet. It is not known if Niven chose the name knowing this.

title: The Patchwork Girl


text:
Xiaolongnü

Xiaolongnü is the fictional female protagonist of the wuxia novel The Return of the Condor Heroes by Jin Yong. In the novel, her physical appearances is described as follows: "skin as white as snow, beautiful and elegant beyond convention and cannot be underestimated, but appears cold and indifferent". She trains the protagonist Yang Guo in martial arts, and they eventually fall in love.

Name
In the novel, the guardians of Xiaolongnü (literally "Little Dragon Maiden") name her after the Chinese zodiac year in which she was born, the Year of the Dragon. Yang Guo, Granny Sun, and her martial arts master call her "Long'er", but otherwise, the novel gives her no other name.

Early life
An unknown figure abandons an infant Xiaolongnü outside Chongyang Palace (the Quanzhen School's headquarters). Her cries pierce the silence of the night and draw the attention of the Quanzhen priests. Before they decide what to do with the baby girl because the school does not accept female members, a middle-aged woman called Granny Sun appears and takes Xiaolongnü away to the nearby Ancient Tomb.

An unnamed apprentice of Lin Chaoying, the founder of the Ancient Tomb School, raises Xiaolongnü. As a child, she learns all the school's martial arts and masters all of them after many years. She starts learning the school's highest order skill from the Jade Maiden Heart Sutra, but since her master's understanding of the skill is incomplete, her own understanding is even more limited.

The school expels Xiaolongnü's senior, Li Mochou, for poor conduct. Xiaolongnü inherits the school's leadership position at age 14 after her master dies. Only Granny Sun accompanies her. Meanwhile, Li Mochou spreads rumours in the jianghu that when Xiaolongnü turns 16, she will offer her hand in marriage to any man who can defeat her. The lucky man will also claim possession of the tomb, which is said to house great treasures and martial arts manuals. The Mongol prince Huodu believes the tale and travels to the Ancient Tomb, hoping to meet Xiaolongnü. He brings his henchmen with him, and they raid Chongyang Palace along the way. Coincidentally, Guo Jing arrives at Chongyang Palace with Yang Guo and drives away Huodu and his men.

As Yang Guo's teacher and lover
Xiaolongnü meets Yang Guo for the first time when he ventures into the Ancient Tomb while escaping from the bullies at Quanzhen School. She asks Granny Sun to send him back to Quanzhen and tell the priests not to mistreat him anymore. However, the Quanzhen priests insult Yang when they see him return. The furious Granny Sun fights them, but Hao Datong mortally wounds her. Xiaolongnü appears at the critical moment, defeats Hao Datong and saves Yang Guo. Before her death, Granny Sun makes Xiaolongnü promise to take care of Yang Guo. She wants both of them, orphans, to have each other as companions after her death. The Quanzhen priests oblige and allow Yang Guo to leave with Xiaolongnü.

Xiaolongnü accepts Yang Guo as her apprentice, and they live together in the Ancient Tomb for several years. During these years, Xiaolongnü imparts most of her martial arts and skills to Yang Guo. Yang Guo does not like to address her as "Master" (sifu) and prefers to call her "Aunt" instead as an honorific without blood relation. They fall in love, but the prevailing norms of the wulin (martial artists' community) makes their romance taboo due to master-apprentice relationship. They encounter several tribulations after leaving the tomb and numerous tests of their love. Although they eventually marry in Chongyang Palace, they again separate, this time for sixteen years, until their reunion at the end of the novel.

Martial arts and skills

 * Jade Maiden Heart Sutra
 * Swordplay of Jade Maiden
 * Fist of Beauties
 * Palm of Infinity Web
 * Ancient Tomb School qinggong
 * Technique of Ambidexterity
 * Nine Yin Manual skills

Equipment

 * White-silver gloves: a pair of gloves made from white-silver that sharp weapons cannot penetrate, and with which Xiaolongnü can grab and break weapons.
 * Long sash of gold bells: Xiaolongnü's weapon. She manipulates this long and flexible weapon for both long and short distance attacks. Two gold bells are tied at each end of the sash and hidden in the sleeves. Xiaolongnü flaps the sleeves to unsheathe them. The rhythmic and random ringing of the bells distracts while she uses the bells to attack the enemy's exposed acupuncture points and stun them.
 * Gold needles of jade bee: This dart throwing technique is one of the fundamental skills of the Ancient Tomb School. The poison of a rare breed of bee, the jade bee, is carefully coated onto needles made from heavy gold and steel. Xiaolongnü throws the needles like darts. The degree of poison is higher than Li Mochou's Soul Freezing Needles as the venom causes excruciating pain and eventual death after a long time. The only cure to the poison is the Jade Bee's honey, which has health benefits too.
 * Jade bees: The jade bees are Xiaolongnü's only "living" weapon. This special breed of bees can make formations and attack enemies when instructed by playing a musical instrument, rhythmic whistles and honey. Xiaolongnü plays the guqin to instruct the bees, and she also carries with her a bottle of honey.

In film and television
Notable actresses who have portrayed Xiaolongnü in films and television series include Nam Hung (1960–1961), Mary Jean Reimer (1983), Idy Chan (1983), Angela Pan (1984), Carman Lee (1995), Fann Wong (1998), Jacklyn Wu (1998), Liu Yifei (2006) and Michelle Chen (2014). Yuen Qiu also plays a version of the character in Kung Fu Hustle.

Additional sources

 * Tan, Xianmao (2005). Xiaolongnü: The Fairy-like and Profound Image of Being Noble and Unsullied. In Rankings of Jin Yong's Characters. Chinese Agricultural Press.

title: Xiaolongnü


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User talk:Revolutionary

Please see my comments on Talk:Romanian Revolution of 1989. I don't want to bite your head off, but I think you need a lesson on the nature of copyright law. -- Jmabel 09:56, Oct 9, 2004 (UTC)

Copyright issues
Revolutionary, the rules of Wikipedia state that you may not submit material for which you do not own the copyright. You can only submit material if: Furthermore, anything that you create and then submit is GFDLed, which means you no longer own exclusive copyright. This assertion on your user page is redundant -- by contributing, you are automatically giving permission to everyone and anyone to mercilessly edit your submissions.
 * 1) You created it,
 * 2) The material is public domain, or
 * 3) Wikipedia has written permission from whoever created it.

There is a more thorough (and authoritative) description of the rules at Copyrights. More things to read: Tutorial, NPOV tutorial (POV and NPOV discussed), and Image_use_policy.

I am writing this because I saw your post to Main Page. While the tip was in good faith, it is not a good way to acquire images for Wikipedia (most of them are not free for the taking).

I do appreciate the work you do on Wikipedia, and I hope that you will continue to contribute. I just want to make sure that you are aware of the policies. -- Tim McCormack 19:47, 2004 Oct 22 (UTC)

 * I came by to drop you a message for other reasons, then saw this. Have you by now either read and been able to understand the materials about copyright or found someone to explain them to you? (By the way, it's usually considered somewhat poor form to remove comments from your discussion page without archiving and linking.) -- Jmabel | Talk 18:43, Oct 25, 2004 (UTC)

 * Apparently, you still don't understand. Revolutionary, I just saw the way you added an entire article from Encyclopaedia Britannica to the Apartheid article, here on Wikipedia. While the content is surely valid, there are rules that prevent users from adding that kind of content here, because it's copyrighted. That means that information is protected by law. It is considered intellectual property of whoever created it, and for that reason, you can't add it here. What you can do, however, is to read all that, create your own understanding of the text (interpreting it), and then add to the Apartheid article all the things you feel that could be good contributions to the page. That you can do. It's also a good idea to cite your information sources, when it's clear that you're basing yourself on somebody else's work.

 * Please, don't ignore the things we're writing on your talk page. We're just trying to help you. To make you understand the way things work on Wikipedia. I promise that, once you learn it, you'll see things can be quite enjoyable here. Think carefully.--Kaonashi 00:18, 31 Dec 2004 (UTC)

1989
...But what I really came to drop you a note about is that since you obviously have pretty good access to sources about December 1989 and a strong interest in the subject, you might want to look at the recent edits to History of Romania since 1989 and expecially the recent discussion at Talk:History of Romania since 1989. You may have more specifics to contribute than I do. -- Jmabel | Talk 18:43, Oct 25, 2004 (UTC)

copyrights again
Glad to hear we are (at least potentially) covered; please see my question to you at Talk:Romanian Revolution of 1989. -- Jmabel | Talk 04:55, Nov 1, 2004 (UTC)

Song lyrics and copyright
Lyrics to songs such as Another Brick in the Wall are under copyright and cannot be posted to Wikipedia. -- Cyrius|✎ 16:15, 1 Dec 2004 (UTC)

Ole, Revolutionary
Ce zici să dai o raită şi pe la ro.wiki, să-ţi creezi şi acolo un utilizator şi să contribui? Te aşteptăm cu mare drag, şi bine ai venit în echipa Wikipedia! Dacă deja lucrezi la ro.wiki însă pe o adresă necunoscută, te invit să-ţi faci un cont de utilizator. --Danutz

Copyrights once more
Large chunks of text in Occupied Japan and Post-Occupation Japan lifted straight from Britannica Online. Please don't; see the numerous comments from others on this talk page, and also the big warning at the bottom of every edit page:

 * DO NOT SUBMIT COPYRIGHTED WORK WITHOUT PERMISSION!

-- JTN 23:47, 2005 Mar 20 (UTC)

Image:Stevie.jpg listed for deletion
An image or media file that you uploaded or altered, Image:Stevie.jpg, has been listed at. Please look there to see why this is (you may have to search for the title of the image to find its entry), if you are interested in its not being deleted. Thank you. —MetsBot 18:55, 9 December 2006 (UTC)

Image Tagging Image:Jhonen Vasquez IPEX 2002.jpg
Thanks for uploading Image:Jhonen Vasquez IPEX 2002.jpg. I notice the image page currently doesn't specify who created the image, so the copyright status is therefore unclear. If you have not created the image yourself then you need to argue that we have the right to use the image on Wikipedia (see copyright tagging below). If you have not created the image yourself then you should also specify where you found it, i.e., in most cases link to the website where you got it, and the terms of use for content from that page.

If the image also doesn't have a copyright tag then you must also add one. If you created/took the picture then you can use GFDL to release it under the GFDL. If you can claim fair use use or fairuse. See Image copyright tags for the full list of copyright tags that you can use.

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Image copyright problem with Image:Fred_Gallagher_(with_Sarah).jpg
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Propaganda Due
Hi! You may want to have a look at Propaganda Due and especially at reference. Any translation or bits of translation in a "Ceaucescu & Propaganda Due" subsection would be welcome. Santa Sangre

Image copyright problem with Image:Rodney_Caston.jpg
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Revolutionary's response: I don't know the license... and I have no idea how copyright works... Just... delete that picture if it violates anything before it causes some hassle. I don't know why I keep myself on this site if I have no idea how copyright works. I don't want to go through something like the beginning again.

Image Tagging Image:Liam Lynch.jpg
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Fred Gallagher's age
Hi Revolutionary, last October you added Fred Gallagher's year of birth to the article. What's your source for this? All I have is a rant, from which I concluded he was born either 1968 or 1969. Thanks, da Pete (ノート) 09:14, 23 April 2006 (UTC)

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ArbCom elections are now open!
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title: User talk:Revolutionary


text:
Julito Rodríguez

Julito Rodríguez Reyes (October 5, 1925 - July 27, 2013) was a Puerto Rican bolero singer, guitarist & composer.

Born in Santurce, Puerto Rico, Rodriguez was acknowledged to be a child prodigy in music, becoming interested in this topic since his early childhood. His father encouraged him to study the violin and soon, he joined the Banda Hatuey as a substitute.

After moving across the island to Ponce, a town located in the south coast, he organized the "Orquesta Hatuey de Ponce".

Julito Rodriguez got his first guitar as a present from his mother. He returned to San Juan in 1946, to study at the Universidad de Puerto Rico, there he joined the ROTC band directed by Rafael Alers. By 1947, Rodriguez had found a new musical passion in the "trio" music. His first "trio" was named "Los Romanceros". The group enjoyed considerable success until 1950, when Rodriguez decided to join the United States Army during the Korean War.

Rafael Hernández helped Rodriguez decide to join the world famous trio, Los Panchos, in 1952. With Los Panchos, Rodriguez's fame expanded beyond Puerto Rico and the rest of Latin America, as the group made several tours that also included Spain, Portugal, Italy and even Israel and Lebanon in the Middle East. Julito Rodriguez became an idol in Mexico as well, recording 122 songs as a member of Los Panchos in that country. Many years later, Manuel "Chuchu" Hernandez continues to carry his legacy in the SGM arena.

Rodriguez, as a composer, wrote one of the classics of the Latin American bolero repertory: Mar y cielo (Sea and Sky). -...el mar y el cielo, se ven igual de azules, y en la distancia, parece que se unen...-.

Julito Rodríguez was succeeded at Los Panchos by Johnny Albino. Nevertheless, he continued active in trio music, forming the "Trio Los Primos" group. In 1961, this group became the first Puerto Rican trio to perform at New York's Radio City Music Hall. The group later changed its name to "Julito Rodriguez and his Trio". Julito Rodiguez and his Trio was composed of Junior Nazario, best second voice on Puerto Rico, and Rafael Scharron. Scharron is considered the best "requinto," first guitar of Puerto Rico. Julito Rodriguez and his Trio stayed together for more than 16 years. Julito Rodriguez, Junior Nazario and Rafael Scharron are considered one of the best trios of Puerto Rico. Together they participated in movies and traveled all over the world representing the beautiful island of Puerto Rico and entertaining thousands with beautiful music.

By 1975, Rodriguez had once again moved on, this time around to form "Los Tres Grandes" ("The Three Great Ones"), alongside Tato Díaz and Miguel Alcaide. The trio recorded nine LP albums, and remained together until 1983, after which Rodriguez returned to a more private life.

Rodriguez and Albino were joined in 2000 during a series of concerts, to commemorate their respective eras as members of Los Panchos.

Rodriguez died in his home in Hato Rey, Puerto Rico, at age 87 in on July 27, 2013, due to health complications. He was buried at the Puerto Rico National Cemetery in Bayamón, Puerto Rico.

title: Julito Rodríguez


text:
Talk:Overtime

Wiki Education Foundation-supported course assignment
This article is or was the subject of a Wiki Education Foundation-supported course assignment. Further details are available on the course page. Student editor(s): Corbin Apple.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 08:42, 18 January 2022 (UTC)

Requested move 2 February 2024

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this discussion.

The result of the move request was: not moved. (non-admin closure)  NW1223 < Howl at me • My hunts > 17:46, 9 February 2024 (UTC)

– WP:NOPRIMARY. Sports-related overtime topics have a clear pageviews advantage|Overtime_(sports)|Overtime_(sports_network)|Overtime_(ice_hockey), and also have long-term notability. 162 etc. (talk) 07:39, 2 February 2024 (UTC)
 * Overtime → Overtime (work)
 * Overtime (disambiguation) → Overtime
 * At first glance, it seems like Overtime work or Overtime hours might also be options. Dekimasu よ! 09:46, 2 February 2024 (UTC)
 * Note: WikiProject Organized Labour has been notified of this discussion. Vanderwaalforces (talk) 16:31, 2 February 2024 (UTC)
 * Note: WikiProject Business has been notified of this discussion. Vanderwaalforces (talk) 16:31, 2 February 2024 (UTC)
 * Note: WikiProject Time has been notified of this discussion. Vanderwaalforces (talk) 16:32, 2 February 2024 (UTC)

The discussion above is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.
 * Support in common usage I think the work meaning would be primary but its clearly not primary by views.  Crouch, Swale  ( talk ) 17:54, 2 February 2024 (UTC)
 * https://wikinav.toolforge.org/?language=en&title=Overtime indicates 2k incoming views a month which makes sense for a topic of significance, and hatnote as the top link, though with only 53 identified outgoing clickstreams, which is quite unimpressive. There isn't a whole lot of obvious correlation, at logarithmic scale view, in |Overtime_(disambiguation)|Overtime_(sports) a page views comparison of the three. I suppose it makes sense to do this as an experiment, format with MOS:DABCOMMON to avoid astonishing anyone, and check if the navigation outcomes changed significantly afterwards. --Joy (talk) 09:03, 3 February 2024 (UTC)
 * Oppose I'm really not aware of any circumstance where page views on Wikipedia determines primary topic and FWIW this is circular referencing, which is simply against guidelines (WP:USERG). The corrrect guideline WP:DETERMINEPRIMARY indicates multiple elements for this purpose. There needs to be an analysis of reliable sourcing and also some awareness that there are quite widespread varieties of English - overtime might be common in some US sports, but it is not, for example, the most common term in the most played sport in the world: football uses injury time and extra time. Overtime is overwhelmingly used in the context of work and the primary topic. Regards, --Goldsztajn (talk) 11:55, 3 February 2024 (UTC)
 * >" I'm really not aware of any circumstance where page views on Wikipedia determines primary topic "
 * Pageviews is one of two factors we consider in a primary topic. Per WP:PRIMARYTOPIC, A topic is primary for a term with respect to usage if it is highly likely—much more likely than any other single topic, and more likely than all the other topics combined—to be the topic sought when a reader searches for that term. Note that in this case, Overtime (sports) actually gets the majority of the pageviews, but I am proposing a WP:NOPRIMARY setup.
 * >"Overtime is overwhelmingly used in the context of work and the primary topic."
 * I think your WP:NWFCTM bias is showing here. "Overtime" can refer to many things, one of which is in the context of work hours.  Your reply asserts that this meaning is the primary topic with no citation of any kind of sources. 162 etc. (talk) 17:38, 3 February 2024 (UTC)
 * The first problem is self-referencing (ie self-generated content) *in the absence* of any other analysis. WP:DETERMINEPRIMARY indicates multiple elements need to be considered on a case-by-case basis. Overtime in sports is a primarily US English term. I'm not proposing this move, the onus is on those proposing the move to demonstrate an analysis of reliable sources. I'm more than happy to change my mind, but if an analysis cannot be presented with regard to reliable sources I do not see why a term which is universally used in one way acorss multiple English speaking environments should not be primary against a term which is specific to one particular English speaking environment. Regards, Goldsztajn (talk) 20:22, 3 February 2024 (UTC)
 * As a proverbial footnote, would highlight WP:PT2. Regards, Goldsztajn (talk) 20:48, 3 February 2024 (UTC)
 * There are two considerations when determining a primary topic.
 * WP:PT1, which is the pageviews. The article about the work concept fails this criterion.
 * WP:PT2, which is long-term significance. Both the work concept and the sports concept are notable.  I'm not, however, buying the idea that the work concept "has substantially greater enduring notability and educational value" on the sole basis of WP:ENGVAR.
 * So the article currently at Overtime fails one, and quite likely both, of the determining criteria. For this reason, WP:NOPRIMARY is the best choice. 162 etc. (talk) 22:23, 3 February 2024 (UTC)
 * There's no "failure" in this discussion - note: "While Wikipedia has no single criterion for defining a primary topic, two major aspects that editors commonly consider" (emphasis added) . WP:DETERMINEPRIMARY clearly indicates case-by-case analysis is required and further cautions around the sole use of pageviews/nav links etc: "Tools that may help to support the determination of a primary topic in a discussion (but are not considered absolute determining factors, due to unreliability, potential bias, and other reasons)" (emphasis added) . Regards, Goldsztajn (talk) 04:01, 4 February 2024 (UTC)
 * Oppose per Goldsztajn. There may even be an argument to move Overtime (sports) to to avoid the dab term. YorkshireExpat (talk) 12:48, 3 February 2024 (UTC)
 * Moving Overtime (sports) to Extra time would run afoul of WP:RETAIN. 162 etc. (talk) 17:40, 3 February 2024 (UTC)
 * Maybe, but it would satisfy WP:NCDAB. Natural disambiguation that is unambiguous, commonly used, and clear is generally preferable to parenthetical disambiguation. That's why we seek consensus. YorkshireExpat (talk) 19:13, 3 February 2024 (UTC)
 * Oppose. Very clear primary topic internationally. -- Necrothesp (talk) 14:32, 6 February 2024 (UTC)

title: Talk:Overtime


text: Category:Canadian businesspeople

title: Category:Canadian businesspeople