text:
User talk:Alaudo

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[[User:Meelar|Meelar (talk)]] 23:49, Dec 14, 2004 (UTC)

Thanks!
Thanks for your kind words! Nach0king 09:27, 2 March 2006 (UTC)

Esperanto Wikipedia: Policy re "krokodilado"?
Hi. What's the policy about "krokodilado" on Esperanto Wikipedia? (E.g. http://eo.wikipedia.org/wiki/Conquistador ) -- Writtenonsand 17:10, 5 April 2007 (UTC)

Deletion of Category:Esperantists up for review
The deletion is up for review. In case you'd like to chime in, go here. -- Orange Mike 18:32, 4 September 2007 (UTC)

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

Thanks!--DASHBot (talk) 05:38, 16 January 2010 (UTC)
 * 1) Vladimir Galkin -

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Proposed deletion of Vladimir Galkin

The article Vladimir Galkin has been proposed for deletion  because of the following concern:
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Nomination of Vladimir Galkin for deletion
A discussion is taking place as to whether the article Vladimir Galkin is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

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

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. XXN, 12:17, 3 February 2017 (UTC)

title: User talk:Alaudo


text:
Return of the Saint

Return of the Saint is a British action-adventure television series that aired for one series in 1978 and 1979 in Britain on ITV, and was also broadcast on CBS in the United States. It was co-produced by ITC Entertainment and the Italian broadcaster RAI and ran for 24 episodes.

Premise
Return of the Saint is a revival/updating of The Saint, a programme based upon the stories of Leslie Charteris that had originally aired from 1962 to 1969, and starred Roger Moore as Simon Templar (the character, in turn, had been introduced by Charteris in a series of novels and short stories dating back to 1928). The new series starred Ian Ogilvy as Templar, an independently wealthy, somewhat mysterious 'do-gooder' known as 'The Saint'. Templar is shown travelling around Britain and Europe, helping out the people he encounters, though he is also often summoned by past acquaintances.

The series borrowed a few storytelling elements from its predecessor. Once again, each episode began with Simon narrating an introduction to set the scene for viewers, and each pre-credit sequence ended with an animated halo appearing above Templar's head as he was identified. Return also made a recurring reference to the 1930s–40s film series, and the 1940s radio series that starred Vincent Price as Templar: just before the opening credits begin, a short musical phrase is heard that is not part of the theme music for the Return of the Saint, but is the character's signature theme from film and radio. Unlike the film series, and occasional episodes of the Roger Moore series, Ogilvy's series did not feature any recurring characters besides Simon.

Other than these cosmetic touches, there is no continuity implied between the Ogilvy and Moore series.

Production
One major difference between the two series is that the original was mostly filmed in British studios and locations (although set in various places around the world), while many episodes of Return were filmed on location throughout Europe. The music was written by John Scott and, like the last colour series of The Saint, incorporated Leslie Charteris' own theme, which had previously been used in films and on radio. For the French version, Scott's music was replaced with a theme incorporating vocals (as had happened to previous Saint composer Edwin Astley with Danger Man), but Charteris' eight-note theme remained.

Jaguar seized promotional opportunities with Return of the Saint. A decade and a half earlier, Jaguar had turned down the producers of The Saint when approached about the E-Type; the producers had instead used a Volvo P1800. In Return Templar drives an XJ-S with the number plate "ST 1". Miniature versions were made by Corgi and proved popular.

According to Burl Barer in his history of The Saint, the series was originally conceived as Son of the Saint, with Ogilvy's character identified as the offspring of Simon Templar. As production neared, it was decided to drop the relative angle and make the series about the original character, albeit updated to the late 1970s.

Unlike the earlier series, Return of the Saint did not adapt any Charteris stories; however, several teleplays (such as "The Imprudent Professor" and "Collision Course") were adapted as novels that were credited to Charteris but written by others. A number of Saint books were reprinted with covers depicting Ogilvy as Templar as a tie-in with the series; these collectable volumes carried the Return of the Saint title. The adaptation of "Collision Course", retitled Salvage for the Saint was published in 1983 (several years after the series ended) and was the 50th and final Saint book to be published in a series of publications dating back to the 1920s.

TV movie
The two episodes from the "Collision Course", were also re-edited together to form the syndicated television movie titled The Saint and the Brave Goose.

Legacy
Ogilvy became very popular in Britain and Europe because of the series and in the early 1980s was considered a major contender for replacing Moore as James Bond. Ogilvy never got the role but did record a series of popular audiobook adaptations of the Bond novels in the late 1970s and played a Bond-like character for a 1980s TV commercial.

Broadcasts of the series on CBS, which lasted into 1980, sparked a revival of interest in Moore's original series.

Robert S. Baker, who developed and produced the earlier The Saint series for Roger Moore, performed the same duties with Return of the Saint. Years later, Baker was also executive producer of the 1997 Saint film starring Val Kilmer as Templar.

Return of The Saint is now seen as the last of the action/adventure television series produced by ITC Entertainment.

Charteris cameo
Saint creator Leslie Charteris makes an Alfred Hitchcock-style walk-on cameo appearance in the "Collision Course" two-parter.

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

title: Return of the Saint


text:
Yehuda Ashlag

Rabbi Yehuda Ashlag (1885–1954) or Yehuda Leib Ha-Levi Ashlag (רַבִּי יְהוּדָה לֵיבּ הַלֵּוִי אַשְׁלַג), also known as the Baal Ha-Sulam (Hebrew:, "Author of The Ladder") in reference to his magnum opus, was an orthodox rabbi and kabbalist born in Łuków, Congress Poland, Russian Empire, to a family of scholars connected to the Hasidic courts of Porisov and Belz. Rabbi Ashlag lived in the Holy Land from 1922 until his death in 1954 (except for two years in England). In addition to his Sulam commentary on the Zohar, his other primary work, Talmud Eser Sefirot is regarded as the central textbook for students of Kabbalah. Ashlag systematically interpreted the wisdom and promoted its wide dissemination. In line with his directives, many contemporary adherents of Ashlag's teachings strive to spread Kabbalah to the masses.

Poland
Ashlag reputedly studied Kabbalah from the age of seven, hiding pages from the book Etz Chaim "The Tree of Life" by Rabbi Hayyim ben Joseph Vital (The foremost disciple of Rabbi Isaac Luria) in the Talmudic tractate he was meant to be studying. At the age of twelve, he studied the Talmud independently. By nineteen, Ashlag's knowledge of the Torah was profound enough for the rabbis of Warsaw to confer upon him the title of rabbi.

During this period he worked as a judge in the court of the Warsaw rabbis and also gained experience as a teacher for training judges for Jewish courts. Ashlag also studied German while in Warsaw, and read original texts of Georg Wilhelm Friedrich Hegel, Karl Marx, Friedrich Nietzsche, and Arthur Schopenhauer.

While still in Poland, he met an unidentified Warsaw merchant, who revealed himself to Ashlag as a Kabbalist. Ashlag studied with this particular teacher every night for three months, he said, “until my arrogance separated us,” and the teacher disappeared. A few months later Ashlag met the teacher again, and after pleading with him, convinced him to reveal an important kabbalistic secret. The next day, the teacher died.

Israel
In 1921, at the age of 36, Ashlag made the decision to emigrate to the Land of Israel, a journey that took several months. He spent the first few years living anonymously, supporting his family through manual labor by day and writing his commentaries at night. Eventually, he was recognized through his work, and was appointed Rabbi of Givat Shaul, Jerusalem in 1924.

Ashlag was friendly with the Kabbalist and Chief Rabbi of Mandatory Palestine, Abraham Isaac Kook, who recognized Ashlag as a great follower of Isaac Luria. Ashlag had high hopes of meeting great Kabbalists in Jerusalem including the Sephardi followers of the great 18th-century Yemenite Jewish Kabbalist Shalom Sharabi. However, he was profoundly disappointed by his encounter with them. Their views about Kabbalah ran contrary to Ashlag's experience with the teaching as a means of profound personal transformation and spiritual illumination, by becoming a vessel for divine light.

In 1926 Ashlag left for London, and it was there that he wrote his commentary on The Arizal's (Isaac Luria) book Etz Chaim. This work is entitled Panim Meirot wMasbirot. It took him one and a half years to complete this work. It was published in 1927, and in 1928 Ashlag returned to the Land of Israel (Mandatory Palestine).

In 1932 Ashlag and his family moved to Jaffa. During this period, Ashlag also began one of his main works, Talmud Eser Sefirot, a commentary on all the writings of Isaac Luria. In this undertaking, he developed a comprehensive explanation of the sequence of the creation of all of the upper worlds (Olamot Elyonim), starting with the source of emanation (Ma'atzil) and finishing with our world (Olam HaZeh). The work is divided into six volumes, containing sixteen parts and over two thousand pages. Some today consider it as the core of the entire teaching of Kabbalah.

In the 1930s Ashlag, now in his fifties, gathered around him a group of disciples, including Rav Yehuda Tzvi Brandwein, his closest student, and studied Kabbalah every night, often from shortly after midnight until dawn. He also authored many articles and letters at this time that openly promoted the study of Kabbalah on a mass scale. Ashlag went to great lengths to publish Kabbalistic material in media suitable for disseminating the knowledge he had acquired across the entire nation. He began an independent Kabbalistic newsletter publication, HaUma "The Nation", of which only one issue survived.

Ashlag differs fundamentally from all Kabbalists of the past, who studied and taught Kabbalah in a concealed manner, in that he felt a great need to reveal and clarify the teaching of Kabbalah to the masses. This was because he saw that the evil inclination in people (human egoism) would rise to an altogether new height in this era of humanity, causing an altogether new era of internal suffering felt as a meaningless and confused existence.

Writing of the Sulam
In 1943, Ashlag moved to Tel Aviv, and there began working on his book, HaSulam (The Ladder), a collection of commentaries on The Zohar. During this period, he wrote for eighteen hours a day, and due to a lack of money he was not able to afford a sufficient amount of paper and ink to write more precise explanations. He later said that if it had been within his capabilities, he would have written a full commentary on The Zohar in two-hundred volumes, but he was unable to begin the work only because of a lack of means.

He completed this work in 1953, and later added three more volumes. Rav Ashlag's closest student Rav Yehuda Tzvi Brandwein later finished the work by adding this three volumes called Tikkunei HaZohar "Maalot Hasulam". In honor of the completion of the entire work, his students organized a big feast in Meron, where Ashlag gave the speech that is today printed under the title “Maamar LeSiyum HaZohar” (“An Article for the Completion of the Zohar,” also known as “Speech in Celebration for the Conclusion of the Zohar”). Yehuda Ashlag died on the day of Yom Kippur in 1954. He was buried on cemetery Har HaMenuchot located in Givat Shaul, Jerusalem, Israel.

Rabbi Brandwein
Rabbi Yehudah Tzvi Brandwein a direct descendant of the famous first Admor of Stretin, Rabbi Yehudah Tzvi of Stretin, was a foremost disciple of Rabbi Yehudah HaLevi Ashlag (Baal HaSulam). His vast knowledge of the Lurianic system of Kabbalah enabled him to codify and edit the entire writings of the Ari HaKadosh, Rabbi Yitzchak Luria. He continued with a similar style of translation and commentary of Rabbi Yehudah Ashlag known as Maalot HaSulam (Extension of the Ladder) on those works of Rabbi Shimon bar Yochai, which Rabbi Ashlag didn't complete during his lifetime, namely Hashmatot HaZohar (Various other Writings) and Tikkunei HaZohar.

Rabbi Brandwein was one of the first Jewish settlers within the Old City of Jerusalem after the Six Day War.

Rabbi Yehuda Zvi Brandwein ran a religious school in Jerusalem called Yeshiva Kol Yehudah, founded in 1922 by Rabbi Yehuda Ashlag. For a while he also served as the chief rabbi for the Histadrut - the Israeli labor union, using his position to bring many secular Israelis back to Judaism.

Books
Ashlag wrote and published two major works. The first, Talmud Eser Sefirot is a complete re-editing and commentary to the works of 16th century Kabbalist Rabbi Isaac Luria. This is a comprehensive exposition of the system of the upper worlds, Partzufim and Sefirot, in the scientific language of Kabbalah which was developed by Luria.

As a core Kabbalistic text, it is especially unique in its utmost precision to detail to the structural organization and processes occurring in the upper worlds. It is set out as a comprehensive textbook, complete with commentaries, a section in each chapter dedicated to further reflection upon the commentaries, definitions of terms, tables of questions and answers, an introduction clarifying how to study Kabbalah in the correct manner, and also a summarized preface of the entire text.

His other masterwork was his Sulam commentary on The Zohar, which earned him the name “Baal HaSulam”. This monumental work took him ten years to complete, written between the years 1943 and 1953. It includes a translation of The Zohar from Aramaic to Hebrew as well as an extensive interpretation.

Another publication is the notebook of Yehuda Ashlag's son and disciple, Baruch Ashlag. His notebook, entitled Shamati (I Heard]), contains over two hundred articles which were copied down from lessons and talks with his father. Baruch Ashlag kept this notebook with him in secret, until he was on his deathbed, in 1991. It was later published in Hebrew and has been translated into many different languages. The articles in Shamati form a unique kabbalistic work in their emotional depth of capturing the inner processes that a Kabbalist goes through on the path of spiritual attainment.

Works of Interest

 * Matan Torah (Gift of the Torah)
 * Perush HaSulam (Commentary of the Ladder on the Zohar)
 * Talmud Eser haSefirot (Study of the Ten Luminous Emanations)
 * Panim Meirot u'Masbirot (Welcoming and Illuminating Revelations)
 * Ha’Akadama Le Talmud Eser haSefirot (Introduction to the Ten Luminous Emanations)
 * Ha’Akadama Le Sefer HaZohar (Introduction to the Zohar)
 * Mavo le Sefer HaZohar (Entrance to the Zohar)
 * Pticha le Hokhmat haKabbalah (Opening to the Wisdom of Kabbalah)
 * Sefer haIlan (Book of the Tree or Book of Illustrations)
 * Pticha le Perush haSulam (Opening to the Sulam Commentary)
 * Ha’Akadama Le Sefer Panim Meirot u’Masbirot (Introduction to Panim Meirot u’Masbirot [Welcoming and Illuminating Revelations])
 * Pticha Kolelet leSefer Panim Meirot u’Masbirot (Opening to Panim Meirot u’Masbirot [Welcoming and Illuminating Revelations])

Teachings
Ashlag's commentary offered a systematic interpretation of the legacy of Isaac Luria. This was the first since the 18th century when the Baal Shem Tov, Moshe Chaim Luzzatto, the Vilna Gaon and Shalom Sharabi offered their interpretation of Luria's teaching. Ashlag's system focused on the transformation of human consciousness from the "desire to receive" to the "desire to give," i.e., from egocentricity to altruism. This path of transformation is described in Lurianic Kabbalah.

Ashlag stated that the purpose of studying Kabbalah is equal to the purpose of why human beings were created, and that through its study, a person is capable of revealing the entirety of processes and structures that have taken place in the creation of the universe.

"Equivalence of form" with this source means having the same attributes or qualities as it, and Ashlag defines the qualities of this source as being altruistic, namely the desire to give, or in Ashlag's words, the "will to bestow" (Ratzon LeHashpia).

Through intensive study of Kabbalah, a person's desire to give to others is developed in relation to this goal. Ashlag believed that the coming of the Messiah meant that humans would attain this quality which would allow them to give up their selfishness and devote themselves to loving each other for the sake of life's purpose, as stated in the commandment "love thy neighbor as thyself."

Ashlag had strong political opinions, believing in a religious version of anarcho-communism, based on principles of Kabbalah. Though his anti-capitalist and anti-imperialist ideas show some Marxist influence, he strongly opposed communism instituted by force and believed in "developing a community based on love between its members and a society founded on economic justice." He supported the Kibbutz movement and preached to establish a network of self-ruled internationalist communes, who would eventually “annul the brute-force regime completely, for ‘every man did that which was right in his own eyes.’”, because “there is nothing more humiliating and degrading for a person than being under the brute-force government”.

The Or HaGanuz community of Northern Israel is based on the principles of Yehudah Ashlag, and is led by Rabbi Mordechai Sheinberger, a prominent contemporary teacher of Ashlag's kabbalistic system.

Ashlag's sons

 * Baruch Ashlag (1906–1991)
 * Shlomo Benyamin Ashlag
 * Yaʿaqov (Jacob) Ashlag

title: Yehuda Ashlag


text:
Whig

Whig or Whigs may refer to:

In the British Isles

 * Whigs (British political party), one of two political parties in England, Great Britain, Ireland, and later the United Kingdom, from the 17th to 19th centuries
 * Whiggism, the political philosophy of the British Whig party
 * Radical Whigs, a faction of British Whigs associated with the American Revolution
 * Patriot Whigs or Patriot Party, a Whig faction
 * A nickname for the Liberal Party, the UK political party that succeeded the Whigs in the 1840s
 * The Whig Party, a supposed revival of the historical Whig party, launched in 2014
 * Whig government, a list of British Whig governments
 * Whig history, the Whig philosophy of history
 * A pejorative nickname for the Kirk Party, a radical Presbyterian faction of the Scottish Covenanters during the 17th-century Wars of the Three Kingdoms
 * Whiggamore Raid, a march on Edinburgh by supporters of the Kirk faction in September 1648

In the United States

 * A term used at the time of the American Revolution for patriots (supporters of the revolution against England)
 * Whig Party (United States), a major political party which operated from 1834 to 1856

In Liberia

 * True Whig Party, also known as the "Liberian Whig Party", Liberia's overwhelmingly dominant political party from 1878 to 1980

Music

 * The Whigs (band), a 2000s garage rock band
 * The Afghan Whigs, a 1990s indie rock band

Newspapers

 * Cecil Whig of Cecil County, Maryland, United States
 * The Kingston Whig-Standard of Kingston, Ontario, Canada, originally named the British Whig
 * Brownlow's Whig, an East Tennessee, USA, newspaper published under various titles
 * Quincy Herald-Whig of Quincy, Illinois, United States

Other uses

 * American Whig-Cliosophic Society, also known as "Whig-Clio", a political, literary, and debating society at Princeton University
 * White House Iraq Group, also known as the White House Information Group
 * Confederate States Whig Party, a fictional political party created by alternate history author Harry Turtledove
 * WHIG-CD, a low-power television station (channel 30, virtual 31) licensed to serve Rocky Mount, North Carolina, United States; see List of television stations in North Carolina

title: Whig


text:
Stańczyk

Stańczyk (c. 1480–1560) was the most famous Polish court jester. He was employed by three Polish kings: Alexander, Sigismund the Old and Sigismund Augustus.

Name, identity and historicity
Scarcity of sources gave rise to four distinct hypotheses in the 19th century: that he was entirely invented by Jan Kochanowski and his colleagues; or that he was "perhaps a typical jester dressed by his contemporaries in an Aesopian attire; or perhaps a Shakespearean vision of 19th century writers; or perhaps indeed a grey eminence of the societatis ioculatorum". In any measure, common consensus among modern scholars is that such a person indeed existed and even if he did not, he had a tremendous importance to Polish culture of later centuries, appearing in works of many artists of the 19th and 20th centuries.

Almost nothing is known about Stańczyk's life and even his name and identity are a matter of dispute. Contemporary sources mention court jesters named Gąska and Stańczyk. Notably, both names are featured in two short poems by Jan Kochanowski. Both words are diminutives, of the words gęś (goose) and Stanisław, respectively, rather than proper names in their own right. All of the above led Aleksander Brückner and later scholars to believe that Gąska and Stańczyk are merely two nicknames of the same person. Because of that hypothesis Stańczyk is sometimes referred to as Stanisław Gąska, a name that resembles a typical Polish name, except it is of much later provenance and was coined in late 19th century rather than during the jester's times.

By any measure Stańczyk's fame and legend were already strong during his own time, the Renaissance. The popularity later reappeared in 19th century and remained well known to present times. Unlike jesters of other European courts, Stańczyk has been always considered to have been much more than a mere entertainer.

He is remembered as a man of great intelligence and a political philosopher gifted with formidable insight into Poland's current and future situation. He used his job to criticize and warn his contemporaries by the use of satire. His witty jokes often pertained to current political or court matters. Stańczyk's remarks and jokes were preserved by numerous contemporary writers and historians, including Łukasz Górnicki, Jan Kochanowski, Marcin Kromer, and Mikołaj Rej who praised him for fighting hypocrisy in the name of truth. Some sources even go as far as to call him a "personal friend to Marcin Kromer, to the dislike of the bishops".

The best known anecdote about Stańczyk is that of a hunting incident. In 1533 King Sigismund the Old had a huge bear brought for him from Lithuania. The bear was released in the forest of Niepołomice near Kraków so that the king could hunt it. During the hunt, the animal charged at the king, the queen and their courtiers which caused panic and mayhem. Queen Bona fell from her horse which resulted in her miscarriage. Later, the king criticized Stańczyk for having run away instead of attacking the bear. The jester is said to have replied that "it is a greater folly to let out a bear that was already in a cage". This remark is often interpreted as an allusion to the king's policy toward Prussia which was defeated by Poland but not fully incorporated into the Crown.

Stańczyk as a symbol

Stańczyk became a popular historical figure in Polish literature after the partitions (1795). Some writers treated him as a symbol of Poland's struggle for independence, others provided him with rather Shakespearean traits. He appears in a work of, among others, Julian Ursyn Niemcewicz (in Jan z Tęczna. Powieść historyczna, 1825) and several works by Józef Ignacy Kraszewski (1839, 1841).

Teka Stańczyka

In 1869 a group of young conservative publicists: Józef Szujski, Stanisław Tarnowski, and, published a series of satirical pamphlets entitled Teka Stańczyka (Stańczyk's Portfolio or Stańczyk's Files). Only five years after the tragic end of the January Uprising, the pamphlets ridiculed the idea of armed national uprisings and suggested a compromise with Poland's enemies, especially the Austrian Empire, and more concentration on economic growth than on political independence. The political faction which adopted these ideas became known as "Stańczycy" (plural of "Stańczyk").

Stańczyk in the arts
Stańczyk was also one of Jan Matejko's favorite historical figures and he appears in a number of his paintings, such as in the Prussian Homage. Matejko, giving the jester his own facial features, created the popular image of Stańczyk that is familiar to most modern Poles. The painter always depicted Stańczyk with a very concerned and reflective look on his face, in stark contrast to his cap and bells and other jester's gear. Matejko's vision of Stańczyk influenced the way other artists, such as Leon Wyczółkowski, later depicted the jester.

The most notable appearance of Stańczyk in literature is in Stanisław Wyspiański's play Wesele (The Wedding) where the jester's ghost visits the Journalist, a character modeled after, editor of the Kraków-based paper Czas (Time), associated with the Stańczycy faction. In the play, Stańczyk accuses the Journalist, who calls the jester a "great man", of inactivity and passive acceptance of the nation's fate. At the end of their conversation, Stańczyk gives the Journalist his "caduceus" (the jester's marotte) and tells him to "stir the nation" but not to "tarnish the sacred things, for sacred they must remain". Thus Wyspiański reinforced Stańczyk's role as a symbol of patriotism and skeptical political wisdom.

Stańczyk is also prominently featured in a 1908 painting entitled Reality by the Polish Symbolist painter Jacek Malczewski.

title: Stańczyk


text:
The Silencers (novel)

The Silencers is the title of a 1962 spy novel by Donald Hamilton, the fourth in a series of books featuring assassin Matt Helm.

Plot summary
When a female agent in Mexico is killed before Helm can complete his mission to extract her, he finds himself teamed up with the woman's sister as he fights to save the lives of a number of scientists and Congressmen.

Film adaptation
The Silencers has the distinction of being the first Matt Helm novel adapted as a film. The movie version was released in 1966 and starred Dean Martin as Helm. Rather than follow Hamilton's storyline, the filmmakers took elements of the plot, combined it with elements of the first Helm book, Death of a Citizen, and cast the story in a comedic vein, spoofing the James Bond film franchise.

title: The Silencers (novel)


text:
User:Nik Doof

Basic Information
aka: Andrew Williams

Originally From: Widnes, Cheshire, England

Location: St Helens, Merseyside, England

Original Works
List of original works submitted by me.

 * Artist Photograph - Pixelh8

title: User:Nik Doof


text:
The Ambushers (novel)

The Ambushers is a novel by Donald Hamilton first published in 1963, continuing the exploits of assassin Matt Helm.

Plot introduction
Matt Helm conducts a by-the-book assassination in the (fictional) Central American nation of Costa Verde. Afterwards, he finds himself pursuing an ex-Nazi named von Sachs, who has obtained one of the nuclear missiles that had been bound for Cuba during the Cuban Missile Crisis, and who is threatening the United States with the weapon. Along the way he finds himself working with a Russian agent named Vadya (who would return in later Helm adventures).

Film adaptation
The Ambushers was very loosely adapted for the cinema in 1967 as the third film in a series starring Dean Martin as Matt Helm. Like the other Martin films, The Ambushers took only a few elements of Hamilton's original story and recast the plot in the vein of an action comedy.

title: The Ambushers (novel)


text:
Gaspare Tagliacozzi

Gaspare Tagliacozzi (his last name has also been spelled Taliacotius, Tagliacoze or Tagliacozzio; Bologna, March 1545 – Bologna, 7 November 1599) was an Italian surgeon, pioneer of plastic and reconstructive surgery.

Biography
Tagliacozzi was born in Bologna.

Tagliacozzi began his medical studies in 1565. He studied at the University of Bologna under Gerolamo Cardano for medicine, Ulisse Aldrovandi for natural sciences and Julius Caesar Aranzi for anatomy. At the age of twenty-four, he earned his degree in philosophy and medicine.

Career
He was then appointed professor of surgery and later was appointed professor of anatomy. He taught at the Archiginnasio of Bologna. The amphitheater in which Tagliacozzi taught was severely damaged by American bombing during World War II. The theater was rebuilt and currently houses a wooden statue of Tagliacozzi. It is in this room that Tagliacozzi taught until 1595.

In 1568, two years before graduating, Tagliacozzi began practicing in the Hospital of Death, which was a sort of clinic for students since it was near the Archiginnasio. The hospital was run by a "Brotherhood of Death" whose job was to visit prisons and comfort those condemned to death. Through this brotherhood Tagliacozzi procured the bodies of executed prisoners for use in dissections. In his will, Tagliacozzi gave the responsibility of his burial to the brotherhood.

He improved on the work of the Sicilian Surgeon Gustavo Branca and his son Antonio (who lived in Catania in the 15th century) and developed the so-called "Italian method" of nasal reconstruction. His principal work is entitled De Curtorum Chirurgia per Insitionem  (1597) ("On the Surgery of Mutilation by Grafting"). In this book, he described in great detail the procedures that had been carried out empirically by the Branca and Vianeo families of Sicily since the 15th century AD. The work has bestowed upon him the honor of being one of the first plastic surgeons and a quote from the book has become synonymous with plastic surgery. "We restore, rebuild, and make whole those parts which nature hath given, but which fortune has taken away. Not so much that it may delight the eye, but that it might buoy up the spirit, and help the mind of the afflicted."

Death and memorial service
Tagliacozzi died at Bologna on 7 November 1599 and was buried in the church of the nuns of St. John the Baptist as he had ordered in his will. On the 26th of the same month a solemn mass was held in the same church in his honor which was attended by all doctors collegiate. During the ceremony Muzio Piacentini, a colleague of Tagliacozzi, gave the funeral oration, while some of the other participants recited rhymes of praise

Brief history of the Italian method
This operation for nasal reconstruction (rhinoplasty) was developed in Italy due to the popularity of duelling with rapier in the fifteenth, sixteenth and seventeenth centuries. The inventors of the method are believed to be surgeons Gustavo Branca and his son Antonio, who lived c. 1400 in Catania. Branca de Branca (the senior) used a skin flap from the cheek and years later, his son Antonio Branca used a flap raised from the arm. It has been suggested that reconstructive surgical methods described in the Sushruta Samhita, which was translated into Arabic in the 8th century, traveled further to Italy and was incorporated into the methods described by Branca. The technique was then taken up in Calabria during the sixteenth century by two brothers, surgeons Peter and Paul Boiano (also called Vianeo). This process was described by the great anatomist Andreas Vesalius (1514-1564) but, he wrongly advised using the muscle and the skin of the arm to reconstruct the nose. The Italian method was criticized by Gabriele Fallopio (1523-1562) as such a procedure could force the patient to remain with the arm immobilized for many months, and the result was not guaranteed as the skin would often detach. Tagliacozzi probably knew the method of Boiano through the description of Leonardo Fioravanti. Tagliacozzi's method was practiced by Fortunio Liceti, who mentions it in his De monstruorum nature causis et differentiis of 1616; by Henricus Moinichen in Observationes Medical chirurgicae of 1691; and by Thomas Feyens, surgeon to the University of Louvain, who had studied in Bologna with Tagliacozzi, in his work De praecipuis Artis Chirurgicae controversiis which was published posthumously in 1669. Use of this surgical innovation declined during the seventeenth century throughout Europe and the method of Tagliacozzi was actually forgotten, until it was rediscovered and applied in 1800 by the German surgeon Karl Ferdinand von Graefe, whereupon it was used right up to the early twentieth century.

title: Gaspare Tagliacozzi


text:
Crusade in Jeans

Crusade in Jeans (1973) is a children's novel written by Thea Beckman. It contains a fictional account of the Children's Crusade of 1212, as witnessed by Rudolf Hefting, a boy from the 20th century. The original Dutch title is Kruistocht in spijkerbroek. A film version was released in 2006.

Plot summary
Rudolf "Dolf" Wega is a fifteen-year-old who volunteers for an experiment with a time machine. The experiment goes well, but accidentally Dolf is stranded in the 13th century. He saves the life of Leonardo Fibonacci da Pisa, without realizing who he is, and teaches him Arabic numerals. Together they join the German Children's Crusade, and through his modern-day knowledge, Rudolf manages to save a lot of children from horrible fates. However, his knowledge also leads to accusations of witchcraft.

In the book, two slavers delude a group of children into coming with them with stories of how the innocent shall liberate Jerusalem. Their actual intent is to sell them as slaves for profit. With the aid of his twentieth-century knowledge and skepticism, and the aid of a "magical" device or two (such as a box of matches), the boy manages to keep most of the children alive and eventually gets them to safety.

Characters

 * Dolf: Born in Amstelveen, his full name is Rudolf Hefting, and at the age of 15 becomes the active leader of the crusade.

 * Leonardo: Born in Pisa, his full name is Leonardo Fibonacci. He is a very intelligent young man and one of the few historical characters in the book. The historical Fibonacci is often considered one of the greatest mathematicians in the Middle Ages.

 * Marie: She is eleven years old, as stated by Leonardo. She is a parentless beggar with a very sensitive nature, and, during the crusade, both Dolf and Leonardo grow very fond of her.

 * Frank: The twelve-year-old son of a tanner from Cologne.

 * Peter: A strong child around the age of twelve, who, in the Crusade, became responsible for fisheries. After the tragedy in Genoa, his personality became colder.

 * Hans: His knowledge of the trees seems unlimited, as his father was a woodcutter.

 * Bertho: A tall and strong boy who felt a strong sense of guilt about his past.

 * Everard: One of the main hunters, along with Carolus and Bertho. In his life he has seen nothing but forests and hunting parties. He dies bravely in a fight between the farmers of Lombardy.

 * Dom Thaddeus: A priest from a neighboring village in the city where Dolf was lost who joined the Crusade.

 * Dom Anselmus and Dom Augustus: Impostors pretending to be monks, and who, under the orders of Boglio, a contact of Anselmus, attempt to sell the children to a slave's market, but fail to do so.

 * Nicolas: A young shepherd who, deceived by the fake monks, believed to God's chosen one to lead the Children's Crusade.

 * Carolus: Young nobleman who believes he will be crowned king on his arrival in Jerusalem, but unexpectedly dies, before the arrival in Genoa, from appendicitis - a disease which at that time was fatal. His death was a strong blow on Dolf, who cared for him very much.

 * Fredo: A robust boy and son of an impoverished knight, he left the crusade before they crossed the alps along with another 800 followers.

 * Hilda: Hilda von Marburg, daughter of a count, grew up in the palace of her uncle (the archbishop of Cologne), and the supposed "future queen of Jerusalem". During the Crusade, she became in charge of nursing.

 * Frieda: The daughter of a servant, with much knowledge on berries, herbs and root vegetables.

 * Gardulf: A baker. With his help, the help of two assistants Frank and Dolf, they made 200 fringes of bread in one night and prevented the children from starving.

 * Wilhelm: A chubby boy always willing to help Dolf.

Awards and nominations
The book won a Gouden Griffel and the European prize for best historical youth book in 1974, and the Prix de la Divulgation historique in 1976. In 2019 it was selected as the classic in that year's "gift a book" campaign, which made it available in paperback for €2,50.

Film, TV or theatrical adaptations
A movie version directed by Ben Sombogaart went into production in 2005. The film was released in Belgium and the Netherlands on November 15, 2006. It was shown at the Berlin International Film Festival in February 2007, and was released in other regions, in theatres or on DVD between 2008 and 2010.

title: Crusade in Jeans


text:
Wave loading

Wave loading is most commonly the application of a pulsed or wavelike load to a material or object. This is most commonly used in the analysis of piping, ships, or building structures which experience wind, water, or seismic disturbances.

Examples of wave loading

 * Offshore storms and pipes: As large waves pass over shallowly buried pipes, water pressure increases above it. As the trough approaches, pressure over the pipe drops and this sudden and repeated variation in pressure can break pipes. The difference in pressure for a wave with wave height of about 10 m would be equivalent to one atmosphere (101.3 kPa or 14.7 psi) pressure variation between crest and trough and repeated fluctuations over pipes in relatively shallow environments could set up resonance vibrations within pipes or structures and cause problems.
 * Engineering oil platforms: The effects of wave-loading are a serious issue for engineers designing oil platforms, which must contend with the effects of wave loading, and have devised a number of algorithms to do so.

title: Wave loading


text:
User:Quietharmony

As I'm facing college finals this week, I'm unable to work on my page. Suffice it to say, for now, that I'm a nice guy and that you'd like me if you met me. Until I'm blessed with more time to burn on projects of importance, peace out.

--Justin

title: User:Quietharmony


text:
Theodor Grotthuss

Freiherr Christian Johann Dietrich Theodor von Grotthuss (20 January 1785 – 26 March 1822) was a Baltic German scientist known for establishing the first theory of electrolysis in 1806 and formulating the first law of photochemistry in 1817. His theory of electrolysis is considered the first description of the so-called Grotthuss mechanism.

Life and work
Grotthuss was born in 1785 in Leipzig, Electorate of Saxony, Holy Roman Empire, during an extended stay of his parents away from their home in northern Grand Duchy of Lithuania. He showed interest in natural sciences and went to study first in Leipzig and later in Paris at the École Polytechnique. Several renowned scientists taught at the École Polytechnique at that time, including Antoine François, comte de Fourcroy, Claude Louis Berthollet and Louis Nicolas Vauquelin.

Because of some tensions in the relations between Russia and France, Grotthuss had to leave for Italy where he stayed at Naples for one year. The discovery of the first electric cell in 1800 by Alessandro Volta provided the scientists a source of electricity which was used in various laboratory experiments around Europe. The electrolysis of water, acids and salt solutions was reported, but a good explanation was missing. Grotthuss actively contributed to this area both in terms of electrolysis experiments and their interpretation. During his stay in Italy, he published his work on electrolysis in 1806. His idea that the charge is not transported by the movement of particles but by breaking and reformation of bonds was the first basically correct concept for the charge transport in electrolytes; it is still valid for the charge transport in water, and the current proton hopping mechanism is a modified version of the original Grotthuss mechanism.

The following two years Grotthuss spent in Rome, some other Italian cities, and Paris, and then went back to Russia via Munich and Vienna. From 1808 on he lived at the estate of his mother in northern Lithuania. There he conducted research on electricity and light with the limited research equipment he could assemble. Grotthuss committed suicide in the spring of 1822 during a depression caused by health problems.

title: Theodor Grotthuss


text:
User talk:Quietharmony

Hello and welcome to Wikipedia! Hope you like it here, and stick around.

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Good luck!

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title: User talk:Quietharmony


text:
Joseph Sturge

Joseph Sturge (2 August 1793 – 14 May 1859) was an English Quaker, abolitionist and activist. He founded the British and Foreign Anti-Slavery Society (now Anti-Slavery International). He worked throughout his life in Radical political actions supporting pacifism, working-class rights, and the universal emancipation of slaves. In the late 1830s, he published two books about the apprenticeship system in Jamaica, which helped persuade the British Parliament to adopt an earlier full emancipation date. In Jamaica, Sturge also helped found Free Villages with the Baptists, to provide living quarters for freed slaves; one was named Sturge Town in his memory.

Early life
Born on 2 August 1793, Joseph Sturge was the fourth child in the family of 12 of Joseph Sturge, a farmer in Elberton, Gloucestershire, and his wife Mary Marshall, who belonged to the Religious Society of Friends (commonly known as Quakers). His brothers included John Sturge, who became a manufacturer in Birmingham, and Edmund Sturge. The abolitionist and pacifist Sophia Sturge (1795–1845) was his sister, and Charles Gilpin was a nephew.

After a year at school in Thornbury, Sturge boarded for three years at the Quaker Sidcot School. He then farmed with his father, and on his own account. Of pacifist views, he refused in 1813 to serve in the militia.

Failing at first to earn a living as a corn factor, at Bewdley from 1814, Sturge moved to Birmingham in 1822. There he became an importer of grain. Successful in business, with his brother Charles, he built up the company. The Sturges as a family became investors in railways and docks. Joseph from 1831 ceased to be an active partner, leaving operations to Charles, and concentrated on causes and public life. As an abolitionist, he was allied in 1831 with George Stephen in pressing Parliament for immediate legislation against slavery. The Reform Act 1832, in his view, failed to address poverty, and he worked for radical electoral reform.

Sturge was appointed an alderman in 1835. He opposed the building of the Birmingham Town Hall, to be used for performances, because of a conscientious objection to religious oratorios. He became interested in the island of Jamaica and the conditions of its enslaved workers. He visited it several times and witnessed firsthand the horrors of slavery, as well as the abuses under an apprenticeship system designed to control the labour of all former slaves above the age of six for 12 years. He worked for emancipation and abolition with African-Caribbean and English Baptists.

In 1838, after full emancipation was authorised, Sturge laid the foundation stone to the "Emancipation School Rooms" in Birmingham. Attending were United Baptist Sunday School and Baptist ministers of the city. In 1839 his work was honoured by a marble monument in a Baptist mission chapel in Falmouth, Jamaica. It was dedicated to "the Emancipated Sons of Africa".

Campaign against apprenticeship
After legislation for the abolition of slavery in the British dominions was enacted in 1833, slave-owning planters in the West Indies lobbied to postpone freedom for adults for twelve years in a form of indenture. Enslaved children under the age of six were emancipated by the new law on 1 August 1834, but older children and adults had to serve a period of bonded labour or "apprenticeship". Sturge led a campaign against this delaying mechanism. He was supported by William Allen, Lord Brougham, and others. In a speech to the House of Lords, Brougham acknowledged Sturge's central role at that time in rousing British anti-slavery opinion.

In 1834 Sturge sailed to the West Indies to study apprenticeship as defined by the British Emancipation Act of 1833. He intended to open it to criticism as an intermediate stage en route to emancipation. He travelled throughout the West Indies and talked directly to apprentices, proprietors (planters), and others directly involved. Upon his return to Great Britain, he published Narrative of Events since the First of August 1834. In it he cited an African-Caribbean witness, to whom he referred as "James Williams" to protect him from reprisals.

The original statement was signed by two free African-Caribbeans and six apprentices, and was authenticated by an English Baptist minister Thomas Price of Hackney, who wrote the introduction. Following another trip and further study, Sturge published The West Indies in 1837. Both books highlighted the cruelty and injustice of the system of indentured apprenticeship. They reported on the abuse of apprentices, and the way the treadmill was used in prisons, and by 1840 changes had been made.

Whilst in Jamaica, Sturge worked with the Baptist chapels to found Free Villages, to create homes for freed slaves when they achieved full emancipation. They planned the communities to be outside the control of planters.

He bought two plantations on the Caribbean island of Montserrat, Olveston, and Elberton to demonstrate that slavery was unnecessary.

As a result of Sturge's single-minded campaign, in which he publicised details of the brutality of apprenticeship to shame the British Government, a major row broke out amongst abolitionists. The more radical element were pitted against the government. Although both had the same ends in sight, Sturge and the Baptists, with mainly Nonconformist support, led a successful popular movement for immediate and full emancipation. As a consequence, the British Government moved the date for full emancipation forward to 1 August 1838. They abolished the 12-year intermediary apprenticeship scheme. For many English Nonconformists and African-Caribbean people, 1 August 1838, became recognised as the true date of abolition of slavery in the British Empire.

International anti-slavery campaign
In 1837, keen to act independently of the consensus in the Anti-Slavery Society, Sturge founded the Central Negro Emancipation Committee. More significantly, in 1839, one year after abolition in the British dominions, Sturge led a small group who founded the British and Foreign Anti-Slavery Society to put an end to slavery worldwide. It continues today as Anti-Slavery International.

The Society's first major activity was to organise the World's Anti-Slavery Convention. It was held at the Freemasons' Hall, London, from 12 June 1840. Others were held in 1843 (Brussels) and 1849 (Paris). It attracted delegates from Europe, North America, South Africa and Caribbean countries, as well as the British dominions of Australia and Ireland. It included African-Caribbean delegates from Haiti and Jamaica (then representing Britain), women activists from the United States, and many Nonconformists.

In 1841 Sturge travelled in the United States with the poet John Greenleaf Whittier to examine the slavery question there. On his return he published A Visit to the United States in 1841 (1842). On the same visit (22 May), he saw William Jay who was interested in forwarding the peace agenda, by international arbitration.

The 1843 London Peace Congress
The Peace Congress of June 1843 held in London resulted from proposal made by Sturge to the American Peace Society in 1841, intended to propagate the ideas of William Jay. A preliminary meeting was held in London in 1842, and the decision was taken that the Peace Congress should follow directly on from the second Anti-Slavery Convention. Sturge ended up organising both, after the death of Nun Morgan Harry (1800–1842). The Peace Congress took place 22–24 June 1843, and formally was the responsibility of the London Peace Society.

The resolution of the Congress mentioned Jay's ideas positively, but laid more weight on those of William Ladd, who had died in 1841, proposing international institutions to keep the peace.

Politics and Chartism
Sturge was critical of the role of William Scholefield, the Mayor of Birmingham, in the suppression of a chartist meeting in the Bull Ring, Birmingham. Schofield had arrived with 60 officers of the newly formed Metropolitan Police, on 4 July 1839. After Schofield read the Riot Act, Sturge held the police were responsible for the escalation of violence that led to the Bull Ring Riots, 1838.

In addition to his other commitments, Sturge joined the Anti-Corn Law League early in its existence. During 1842 he began a campaign for "complete suffrage", and had the support of the Christian Chartist pastor Arthur George O'Neill in Birmingham. His movement was based squarely on the middle classes. He envisaged a platform that could unite the League and the Chartist movement. The League would have nothing to do with it. Sturge had a measure of further Chartist and nonconformist support, but by the end of the year the Chartist leaders William Lovett and Feargus O'Connor had swung against him. O'Connor had supported Sturge's Complete Suffrage Union earlier in the year, before the industrial conflicts of the Plug Riots had hardened his attitude and he began to see Sturge's broadly middle class support as a threat to his leadership position.

Following a dispute over redrafting the People's Charter as a legislative bill, in December 1842 with William Sharman Crawford MP, Sturge walked out of a joint CSU-Chartist delegate conference in Birmingham. Crawford introduced their reform bill to "a small and bored House" in May 1843. The bill was lost by 101 to 32.

In the years 1842–7 Sturge ran three times for Parliament, on his "complete suffrage" platform, without success. In August 1842 he was parliamentary candidate for Nottingham, in a by-election. He was defeated by John Walter, the proprietor of The Times. In Nottingham he visited a Sunday School run by Samuel Fox. The idea of teaching not only scripture, but also basic skills such as reading and writing, was taken up by Sturge, who opened a similar school around 1845. In that year he started an Adult School movement, in Birmingham, and took steps in 1847 to spread Sunday (First-Day) Schools among Quakers.

Sturge then contested Birmingham in 1844 as a Chartist candidate, in a by-election caused by the death of Joshua Scholefield. He was strongly supported at the election hustings, split the liberal vote, but ultimately came bottom of the poll: Richard Spooner [Cons] 2095, William Scholefield [Lib] 1735 and Sturge [Chartist] 346). In 1847 he stood once more, for, in the general election. There he was identified as "Bainesite" — a follower of Edward Baines — and was campaigning for schooling, with no state involvement, a divisive position in the British and Foreign School Society.

Later life
Sturge took up the cause of peace and arbitration being pioneered by Henry Richard. He was instrumental in the founding of the Morning Star in 1855 as a newspaper through which to promote the Peace Society and his other social ideas.

In 1854 Sturge and two other Quakers, Robert Charleton and Henry Pease, travelled to Saint Petersburg to see Tzar Nicholas I, trying to prevent the outbreak of the Crimean War. In 1856 Sturge and Thomas Harvey visited the Grand Duchy of Finland to investigate the damage caused by the Royal Navy and French Navy gunboats, in attacks during the Crimean War. On this trip Sturge bought Robert Wilhelm Ekman's painting Sunday Morning in a Farmhouse, which was shown in the exhibition of the Royal Academy of Arts in 1858. The painting was brought back to Finland in 1960.

Personal life
Sturge married, first, in 1834, Eliza Cropper, sister of John Cropper. After her death, in 1846 he married Hannah Dickinson, daughter of Barnard Dickinson and his wife Ann Darby, who was granddaughter of Abraham Darby III; and they had five children, one being the peace campaigner Sophia Sturge (1849–1936). Fellow Quaker Stephen Henry Hobhouse wrote a biography in 1919 titled Joseph Sturge, his life and work. Joseph Sturge was a cousin of whaling shipowner, industrialist and philanthropist Thomas Sturge.

Death and memorial

Sturge died suddenly at his home on Wheeley's Road, in Edgbaston, Birmingham, on 14 May 1859 of heart disease. He was buried in the graveyard at the Friends Meeting House, in Birmingham, England. Rather than a grand public funeral, the family sought a modest event in keeping with their Quaker beliefs; but the mourning procession from the late Sturge's home included forty carriages of friends and family, led by the mayor, Sir John Ratcliff.

The Joseph Sturge memorial by sculptor John Thomas was unveiled on 4 June 1862 at Five Ways. On 24 March 2007, the city held a civic ceremony to formally rededicate the statue. Randal Brew, the Lord Mayor of Birmingham, unveiled an interpretation board giving details of Sturge's life. On the same day, a blue plaque (historic marker) was unveiled at the site of his home in Wheeleys Road, Edgbaston.

title: Joseph Sturge


text:
Talk:Irish Civil War

Last line on McDowell
I really think that last line on McDowell should be removed as: a) The only groups nowadays that would follow Irish Republican Legitimatism to that extent would be Republican Sinn Fein and the CIRA. b) In fairness McDowell was a vicious critic of SF and other Republican groups and really that comment could be considered cheap political point scoring, especially given the timing (run up to the 04 locals) Exiledone (talk) 20:09, 25 April 2011 (UTC)

Yes, but has anyone ever heard of expensive political point scoring? Didn't think so.78.19.192.27 (talk) 14:14, 28 April 2019 (UTC)

HarveyCarter socks
Please keep an eye out for banned editor User:HarveyCarter who frequently edits from IP addresses starting with 92.7.

Thanks. Binksternet (talk) 19:24, 21 May 2013 (UTC)
 * Certainly they have recently been active elsewhere. Not entirely sure about here, but in any case, edit-warring is not acceptable. RashersTierney (talk) 21:07, 21 May 2013 (UTC)
 * Whether HarveyCarter or not, User talk:92.7.9.108 is evidently edit-warring again and in breach of their block with IP 92.7.2.17. Have reported to blocking admin. RashersTierney (talk) 17:37, 22 May 2013 (UTC)

Queries on use of Terminology
I enjoyed this article and in general, I really appreciate the effort to be even handed on what is a difficult topic. However, I have a few concerns and these are simply suggestions that I feel might help.

- The preamble contains two references in the space of three paragraphs to British support for the Free State ie '...British-backed Irish Nationalists' and '...Free State forces, which were heavily armed with weapons provided by the British Government..'. Regardless of intent, that clearly reinforces a well known SF position around the legitimacy of the Free State entity;

- Similarly, the statement re the Treaty Ports in the 'The Treaty and It's Consequences' section uses the word 'occupied' as in '...so-called strategic Treaty Ports...which were to remain occupied by the Royal Navy.' De Valera used the word 'occupation' in his campaign during the Economic War but the Treaty refers to 'made available for use.'

This isn't simple nitpicking - individually, each of us could make a case for the words we want to use but looking at the trend, there are three statements before we've even got off the first page which taken together add up to a consistent perspective which is primarily that adopted by De Valera.

(Robinvp11 (talk) 13:58, 6 November 2015 (UTC))

 * I agree, it was a power struggle, and both sides had help and arms from abroad. Casualties were thankfully small compared to most civil wars, because most people were pro-Treaty, whether from conviction or because it was the only game in town. Editors have to adopt a bloodless approach.78.19.192.27 (talk) 14:11, 28 April 2019 (UTC)

Removal of orphanage burning
This text has been removed. Why? It happened. It is sourced imo.
 * In July 1922, a Protestant orphanage near Clifden, County Galway, housing 58 children was burnt by the anti-treaty side. The children were subsequently transferred to England on board a British destroyer as the Provisional government was unable to rescue them.  The proselytising aspect of the Society for Irish Church Missions, which ran the institutions, had long been a source of local resentment, but it had apparently ceased proselytising in the area before 1921.

The sources referenced are the Irish Times, Hansard (UK parliament for the ship), Galway Advertiser, Irish Church Missions. There are others, e.g. Western Daily Press of 5 July 1922; and the Western Morning News of the same date. Is there any reason not to restore it? Lugnad (talk) 02:57, 5 January 2016 (UTC)

I've just reinstated a line on it.78.19.192.27 (talk) 14:13, 28 April 2019 (UTC)

First line of "Attacks on former Loyalists" section
This is my first time commenting on a wiki page, so forgive me if I do it wrong.

On reading this article, it strikes me that the first sentence of the above section seems biased: "“Although the cause of the Civil War was the Treaty, as the war developed the Republicans sought to identify their actions with the traditional Republican cause of the "men of no property" and the result was that large Anglo-Irish landowners and some less well-off former Protestant Loyalists were attacked.”

This statement gives the impression that the cause of the "men of no property" was an afterthought for the Republicans. Though the statement is cited, it needs to be balanced by another opinion, as there are some who believe that class conflict was a major part of the war: ie. Dr. Conor Kostick's lecture, "Was the Civil War a Class War?" and the makers of the 2006 movie "The Wind that Shakes the Barley."

In fact, it surprises me that this aspect of the conflict is not mentioned anywhere else in the article, especially because there was a rising socialist movement in Ireland before the war. Perhaps this is a controversial topic. I can't help but wonder if this omission is due to the bias against socialism which is prevalent in Western politics now. At any rate, whether we agree with Kostick's claim or not, this argument for a class conflict undertone to the war should at least be mentioned in the article.

Thank you, Tmloughr (talk) 16:44, 21 March 2017 (UTC)

 * It's true that the anti-Treaty men were mostly out of work after the War of Independence, and were still armed and had nothing much to lose. Does that make them socialists or opportunists who failed?78.19.192.27 (talk) 14:05, 28 April 2019 (UTC)

External links modified
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Royal Navy
What about the role the Royal Navy played in transporting the Free State forces? (81.159.7.57 (talk) 11:24, 6 August 2017 (UTC))

 * It was previously mentioned in the lede of this article, but was removed because it was unsourced. Are you able to suggest a source? MPS1992 (talk) 12:49, 6 August 2017 (UTC)

 * It once stated The Civil War was won by the Free State forces, which were heavily armed with weapons provided by the British Government, and transported by the Royal Navy. In my opinion, that refers to the transport of the arms. And, again in my opinion, just acting as transporter makes the remark irrelevant. The Banner talk 13:36, 6 August 2017 (UTC)
 * A Royal Navy destroyer also saved the orphans at an orphanage in County Galway that was burned down in 1922. Does saving lives count?78.16.25.166 (talk) 12:31, 17 April 2019 (UTC)

External links modified
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External links modified (January 2018)
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I would like to suggest that the end date for the civil war be moved to 2000, because there was further fighting between IRA and Loyalist groups until about then, as they were unable to secure a treaty that held up until about then. — Preceding unsigned comment added by 2602:306:344B:D130:C06D:E655:3D4:D299 (talk) 21:21, 9 April 2018 (UTC)

".. aboard an impromptu gunboat" pic in lede
Looks more like soldiers doing target practice off the side of the boat. Otherise why would you aim at the open sea?78.17.26.166 (talk) 06:45, 20 May 2019 (UTC)
 * It does look like they are doing target practice. Gunboats tote much bigger guns than light machineguns. But "gunboat" sounds much more dramatic and will sell more books, so let's stick with gunboat.78.18.201.2 (talk) 14:03, 10 October 2020 (UTC)
 * There is no need to make the article spicy. So I changed the description into "a troop transport", conform this discussion. The Banner  talk 14:37, 10 October 2020 (UTC)

"gaols" to "jails"?
In the section Aftermath of the ceasefire, is there any reason not to change "gaols" to "jails"? John Link (talk) 04:03, 10 September 2020 (UTC)

 * Because as far as I know in Ireland, the country this article is about, the word is spelled "gaol." --Jfruh (talk) 16:45, 10 September 2020 (UTC)

Any aerial attacks in the Civil War?
This article says the British supplied the Free State with aircraft, and it also says the Free State had 10 aircraft. What sort of aircraft were these, where were they kept and when and where were they used, if at all? Grma/Tks. Dáibhí Ó Bruadair (talk) 19:45, 24 February 2021 (UTC)

 * Not sure of the type, I'll have to look that up. But they were initially stationed at Baldonnell aerodrome in west Dublin. Though some, I think were later stationed at other garrisons around the country. Again, I'll have to look up the specifics. They were used predominantly in a reconnaissance role, but there were some air to ground attacks by planes as far as I know. I'll see if I can find a reference on that. Jdorney (talk) 23:02, 25 February 2021 (UTC)

Any tanks used in the Civil War?
While there are photos of army tanks in the War of Independence - https://www.thesun.ie/news/1832065/never-before-seen-photos-from-the-irish-war-of-independence-during-the-early-1920s/ and here in Capel Street: https://i.redd.it/cy185ynsype61.jpg - were there any tanks used in the Civil War? If so, how many, what kind were they, and where were they used? Grma/Tks. Dáibhí Ó Bruadair (talk) 19:45, 24 February 2021 (UTC)

 * No. The British supplied the pro-Treaty forces with armoured cars, including Rolls Royce and Lancia models, but not tanks. Some armoured cars also fell into anti-Treaty hands and they also initially possessed some improvised ones. But again, no tanks I'm afraid. Jdorney (talk) 23:05, 25 February 2021 (UTC)

Leaders
What would be the best way to mention leaders in the Info box? Normally per info-box rules it lists leaders with head of states on top then military leaders. I do not know how it should be because leaders like Michael Collins served as the Irish government leader and miltary leader. LuxembourgLover (talk) 14:02, 11 January 2024 (UTC)

 * Also I do not understand Irish history, I just think the info should be better organize. LuxembourgLover (talk) 14:03, 11 January 2024 (UTC)
 * Better leave it the way it is. Military leaders were far more influential than the political leaders in this conflict. The Banner  talk 01:00, 24 January 2024 (UTC)

title: Talk:Irish Civil War


text: User talk:69.166.116.227

title: User talk:69.166.116.227


text:
Sara Pezzini

Sara Magdalene Pezzini is a fictional superheroine starring in the Witchblade series. Sara also appeared in a Turner Network Television live-action feature film and TV series of the same name and she was portrayed by Yancy Butler. She is an NYPD homicide detective whose life changed when she came into contact with a powerful ancient weapon known as the Witchblade, which bestows its wielder with supernatural powers.

Fictional biography
Sara Magdalene Pezzini was born November 18, 1970, and is of Italian descent. Her major enemies are Kenneth Irons and Ian Nottingham.

As one of the current hosts of the Witchblade, Sara has been granted many unique abilities, including the power and ability to heal herself, to create (often very revealing) armor over her skin (as the Witchblade tends to rip away all of her clothes), to shoot energy blasts, to extend razor sharp tendrils and even winged flight. She has yet to explore the full limits of the Witchblade, and thus does not know what other mystical magical abilities it possesses. When not overly active, the Witchblade can assume the form of a bracelet, allowing her to wear the entity without drawing attention. The Witchblade is a male entity of both light and dark which represents both order and chaos. It is the offspring of the Angelus and the Darkness; as such, Sara does not have complete control over its actions and reactions.

Sara first appeared in Cyblade/Shi: The Battle for Independents #1 (January 1995). She had wanted nothing more in her life than to be a good cop. As a homicide detective in New York City, life was challenging enough, but for Sara, those were simpler times. While on an undercover case at the Rialto Theater, both she and her partner, Michael Yee (named Danny Woo in the TV series), were mortally wounded. At this same theater was a man named Kenneth Irons, who had brought a gauntlet known as the Witchblade. Irons was in search of the secrets to unlocking his full power and ability.

While Sara lay dying, the Witchblade made his choice to include her in the long line of women that he has shared his power with. The entity healed Sara's wounds and allowed her to survive the resulting confrontation. Since then, she has seen many things she never knew existed, fought creatures that have no place on Earth, and longed for the days of a typical NYPD detective. But she continues her struggle with the Witchblade, believing that she can do more good with the entity than without. So the battle for control continues, as Sara learns more about this entity and struggles to stem his violent nature.

Some of Sara's allies include the Magdalena, Lara Croft, Vampirella, and Jackie Estacado. Two crossovers pitted her against Wolverine and the titular creatures from the Alien and Predator franchises. In the comics recently, Sara has been through a grueling ordeal fighting off a giant demon (a false "god" summoned by a group of priests), in the midst of which her partner, Jake McCarthy, was left wounded. Before losing consciousness, Jake professed his love for Sara and told her that he always knew about her double life. He now remains in a coma, and Sara has had to deal with a nosy new partner, Patrick Gleason, who has already discovered many of her secrets. Gleason saved her life and it had begun to look like they may become more than just partners, but their sexual date was interrupted when Ian Nottingham abruptly returned to Sara's life.

After a minor crisis that led to the death of Sara's good friend and loyal partner, Jake, Sara discovered she was pregnant. Sara was completely confounded at how this occurred – due primarily to the fact she has not had sex in over a year. Sara, initially feeling she was not ready to be a mother, nevertheless decided to keep the baby, but decided as a result she could not keep the Witchblade as well. Sara relinquished it on to Danielle Baptiste, a young woman she had recently met who was its next chosen bearer.

When she was due to give birth, the father of her child was revealed – it was Jackie Estacado, who, possessed by the Darkness itself, was driven to seek out and have sex with Sara's comatose body, and, with Jackie's body used for the necessary biology, leading to the conception of their baby – a child to upset the balance between the dark and light. Sara gives birth to a baby girl, but is on the verge of death. Danielle then ends up sharing part of the Witchblade with Sara, which saves Sara's life. Hope, Sara and Jackie's daughter, drives off the Angelus and in the end Sara, now wielding half the Witchblade, and her friends return to their lives. This pregnancy has caused an attraction between Jackie and Sara that has manifested itself as romantic and even sexual.

Later, a major conflict erupts between Sara and Danielle, with Sara under the control of the Darkness portion of the Witchblade. During this time Sara became increasingly irrational, angry and would often mistreat the people around her, but she did display more increased control over the entity demonstrating abilities usually associated with the Darkness (summoning dark-based objects, creating Darklings etc.). Manipulated by an old enemy of the Curator, Sara re-took all of the Witchblade in a battle with Danielle. Sara was saved when Danielle was chosen as the next Angelus host and cleansed her of the Darkness' influence, restoring Sara to her former self.

While Sara attempts to redeem herself for her crimes under the Darkness-half of the Witchblade, an Internal Affairs agent named Phipps discovered the truth about the Witchblade through Jake McCarthy's diary. He confronted Sara, demanding that she either resign as a detective or give up the Witchblade if she doesn't want to be exposed. Sara chose the former. She then moves to Chicago, working as a private investigator.

Witchblade ended in issue #185, marking the end of Sara's story as wielder of the Witchblade and her goal to find a suitable successor. Sara later appeared in the relaunch of The Darkness in a supporting role.

Powers and abilities
As a police detective, Sara has undergone basic training and remains in exceptional physical shape. She is likewise a skilled hand-to-hand combatant and markswoman, able to hold her own in a gunfight as well as against physical opponents noticeably larger and stronger than herself. Sara has also showcased considerable skill as an investigative detective. She's usually adept at spotting small details and piecing together evidence. Since coming into contact with the mystical, she's had to hone her detective skill to compensate with varying degrees of success.

As the host of the Witchblade, she was granted a vast array of supernatural abilities, such as; forming various weapons (swords, other stabbing weapons, hooks, chains, shields), jump to heights higher than most humans could jump to, generate a full body armor in order to protect herself, increase her strength to abnormal levels that exceed 500 pounds (should the situation arise, she can also form wings allowing flight), shoot energy blasts from the gauntlet, fire projectile darts, and whip-like grapples to attack or to climb. The Witchblade is also an excellent lock pick, and can heal wounds, even near-fatal ones. The Witchblade can re-animate the dead, empathically show the host scenes of great trauma, and allow the host to relive experiences from past hosts as dreams.

The Witchblade is also known to be able to damage incorporeal beings and is capable of slaying other-dimensional entities and immortal deities (such as Bastet). It also has the ability to control and manipulate the elements. The Witchblade can slow, stop, and even turn back time.

In other media
In the Witchblade television series, Sara is also able to use the Witchblade for both defence and offence: For defence, the Witchblade envelops Sara in armour, reminiscent of a Medieval Knight (as opposed to the very revealing armour from the graphic novels. For offence, the witchblade can assume the form of a gauntlet, with a wrist-mounted retractable blade, and, one-step forward, even as a Pata-esq weapon. It can also serve as a Brass knuckles-esq weapon for punching. In certain instances it seems to slow, stop, or even turn back time (or at least Sara's perception of time allowing her to see and dodge bullets, etc.); however, due to the time-turning ability, things said about the series are often only true for one season or the other. She also has the ability to see and speak with the ghost of Det. Danny Woo, her dead partner, and others dead before their time, murdered victims, etc.

According to former wielder, Joan of Arc, during the Periculum, when Sara asks her what the Witchblade is, she answers that it is a branch from the Tree of good and evil; in another episode, it is described as the product of divine alchemy. Flashbacks also show it first falling to the earth as a meteor before ending-up in human hands. Over the course of human history/time immemorial, the Witchblade has crossed hands, crossed countries, continents and cultures; but has only ever been wielded by women. There is a specific female bloodline that the Witchblade favours for its wielders (which Sara Pezzini is a part of), who are both descendants and reincarnations of a previous wielder, as the Witchblade has directly influenced the course of this bloodline: whenever the Witchblade passes into the hands of a worthy wielder, it will subject her to the Periculum, a test designed to find if one is worthy of carrying such an amazing weapon, she is brought to the brink of death, and is confronted by former wielders, who will question her. Once a potential user has passed this test, the Witchblade will bond with them at a cellular level and slow the aging process.

It was also revealed in the last episode of the series that the Witchblade will not and cannot bring death to anyone that has wielded it, able to only maim, disfigure and cause pain. The Witchblade's symbol is two circles overlapping one-another, representing the light and dark aspects of the Witchblade, as it is a proponent for balance between these two forces in the world.

Former wielders of the Witchblade include Saren (a fictional Artemis-esq wood nymph goddess of Sumerian religion, and who was the uninterested object of Gilgamesh's unrequited lust, and was hunted by Enkidu), Cathain (based on Scáthach of Irish & Scottish legend, and lover of Conchobar), Joan of Arc, Florence Nightingale (although she was not of the wielder's bloodline), and Elizabeth Brontë (an American spy in WWII), along with unidentified Egyptian, Babylonian, Indian, Chinese, Japanese and Celtic woman (all with the same face as Sara Pezzini) throughout human history.

It is revealed that Sara was not only adopted, but stolen from her birth mother when she was a baby she also had a sister that appeared in the series once, named Karen Bronte. It is hinted that her real last name is Bronte. Elizabeth's descendant Sara is in fact the same woman as all of the "true wielders" of the Witchblade, living in different times and places simultaneously (since time is an illusion) and sometimes even meeting the same people like Conchobar, who in another time and place was her lover.

Sara's main romantic interest in the TV series is Conchobar, a musician who is a descendant or reincarnation of Conchobar mac Nessa.

Sara finds herself trying to figure out the origins of the weapon she now carries, as well as the purpose that is destined for her. Her nemesis is businessman Kenneth Irons, whose bodyguard Ian Nottingham is implied to be his son. In the television series, it turns out that while Ian, via Kenneth's experiments, is also related to Sara, Ian was created from the stem cell of Elizabeth Brontë, a former wielder from Sara's bloodline (possibly her biological grandmother) and it is implied that they could be genetically related. Ian is obsessed with Sara, but his erratic behavior disturbs her. In the second season, he meets Aras, a woman genetically identical to Sara (a biological cousin of hers from about five generations back), and they share a kiss. Sara has a friend named Gabriel Bowman who has a website called Talismaniac and is knowledgeable about mythology and artifacts.

title: Sara Pezzini


text:
The Wall Street Journal Asia

The Wall Street Journal Asia, a version of The Wall Street Journal, was a newspaper that provided news and analysis of global business developments for an Asian audience. Formerly known as The Asian Wall Street Journal, it was founded in 1976 and was printed in nine Asian cities: Bangkok, Hong Kong, Jakarta, Kuala Lumpur, Manila, Seoul, Singapore, Taipei, and Tokyo. Average circulation for 2011 was 83,421. Its largest markets in order of importance were: Hong Kong, Singapore, the Philippines, Japan, Thailand, South Korea, Indonesia, Taiwan, Malaysia, China, India, and Vietnam. The final print edition of the newspaper was published on 9 October 2017.

The paper's main regional office was in Hong Kong, and its former editor, international, was Daniel Hertzberg. The first editor and publisher of the Asian Journal was Peter R. Kann, the former chairman and chief executive officer of Dow Jones & Company. Gina Chua served as editor-in-chief of the publication before her appointment as executive editor of Reuters. Philip Revzin also served as editor for the paper after serving as the editor and publisher for The Wall Street Journal Europe.

The Wall Street Journal Asia was also online at WSJ.com, the largest paid subscription news site on the web, and in Chinese at Chinese.wsj.com.

Statistics

 * Its readers were 77.9% Asian citizens, and 67.4% worked in top management.
 * Its readership had an average annual income of US$229,000 and an average annual household income of US$301,000.

title: The Wall Street Journal Asia