text:
Talk:Summa Theologica

Two serious solecisms
First, while we can call the article whatever previous WPers have decided, we cannot tell people that "Summa Theologica" means "summary of theology"; that is false, and so I have rewritten the intro to state that.

 * But... "Summa Theologica" means what it means. It is false to ascribe a meaning that defies the true latin translation.  Every article in WP has context and is written as such.  "Summa Theologica" is the title of Thomas D'Aquino's work.  "Summa Theologica" means "summary of theology".  WP has an article "A Short History of Nearly Everything" in reference to Bryson's book and that small book is certainly not nearly a History of everything.  That is absurd!  — Preceding unsigned comment added by 24.222.194.228 (talk) 08:10, 28 October 2011 (UTC)

Let's be clear about translations. A summary of theology is translated "Summa Theologiae" (genitive case). On the other hand, a "Summa Theologica" is a "Theological Summary of all that exists" (Theologica is an adjective). Unfortunately, the work has often enough been published as "Summa Theologica," so the spelling in links must be respected (as I have tried to do). I would suggest that the title of the entry be changed to "Summa Theologiae," since that was the title of St. Thomas's work. The first sentence of the article says enough about the use of "Summa Theologica."TJSEdwards (talk) 14:28, 2 October 2018 (UTC)

Second, "Aquinas" is not a last name like Smith or Jones, so we cannot refer to Thomas Aquinas as "Aquinas" throughout the whole article. The normal scholarly form is "St. Thomas"; if WP has a policy against referring to people as saints we can call him "Thomas", or to be formal refer to "Thomas Aquinas" throughout, but "Aquinas" by itself is simply incorrect. (A similar issue arises with Leonardo da Vinci; "da Vinci" isn't his last name, so the short form is "Leonardo.") If there are no objections I will replace "Aquinas" with "St. Thomas" where it occurs in the article.

Anonymous questions
I'm pretty sure Thomas cited Pseudo-Dionysus, not actual Dionysius the Areopagite as linked to in the summary, can someone explain/change it?

I have just a few questions? How does reason play apart in Aquinas' philosophy?

Where do rational creatures and their ability to reason relate to faith

 * This page is for discussion of the Wikipedia article, not of Thomas's philosophy and theology in general. A quick Web search would probably reveal someone willing to answer your questions.

Question: Though I'm not Orthodox Christian, out of fairness, I have to ask, shouldn't the statement about christian doctrine or tradition being held solely by the Catholic Church (before the Reformation) be amended to include the Orthodox Church? Even the Catholic Church recognizes the validity of the Orthodox Church. —Preceding unsigned comment added by 24.102.216.145 (talk) 20:37, 13 January 2010 (UTC)

My deletions
I don't see how you could call the Summa an authoritative summary of Catholic church dogma. Dogma indicates propositions from texts taken as authorative for the purpose for which the propositions are intended. In the case of theology this is mainly Sacred Scripture. The Summa presupposes the dogma given by Sacred Scriptures and as iron sharpening iron, from working with the propositions which appear to clash, finds more refined conclusions about whatever its subject matter is.

Two other things come to mind here: The Summa is an authoritative summary of doctrine, but far from being the final authority, so why mention it specifically? And "an authoritative summary of dogma" smacks of a rehearsal of arguments from authority, which is the exactly opposite to the spirit of the Summa's lucid deliberation of the ideas involved.

The person who wrote the "summary of notable points" offered that the Summa teaches that homosexuality is worse than rape. Actually the Summa only compares the lusts underlying the first condition and the second act. This claim about the Summa is about on the same level of sophistry as claiming that an ethician teaches that stealing your neighbor's lawnmower out of spite is "worse" than killing him non-negligently on a deer hunt, just because the ethician claims it is intentions that makes the act criminal. In fact, to me it renders the whole "summary of notable points" list presented in the article suspect. 64.154.26.251 04:43, 17 Jan 2005 (UTC)

I am adding a new page for the "notable points" to be moved to until they can be examined. Summa Theologica/notable points? 64.154.26.251 20:17, 30 Jan 2005 (UTC)
 * The thing is that St. Thomas does say it, and not only it, but also that masturbation is worse than rape. We should not be too quick to read "unnatural vice" as homosexuality, just because we have become accustomed to precisely that association. "Unnatural vice" is everything that denaturalizes the sex act, hence masturbation, contraception, sodomy within a lawful heterosexual marriage, homosexuality, bestiality and so on. (But then Immanuel Kant said that masturbation was worse than suicide.) Now St. Thomas does say that the unnatural vice is worse than rape or adultery or sexual sacrilege (that is, sex in spite of a vow of sexual abstinence). Now we can very well imagine him to add "that is in so far as the aspect of chastity proper is concerned, but of course rape also includes an element of violence" - if he would speak in more modern moral jargon, he would add: "i. e. a fifth commandment matter, not precisely a sixth commandment matter" - "and is on that account generally worse than at least the more basic forms of the unnatural vice, sed we were treating their offense against the virtue of chastity". If we could imagine him to give a totally off-character remark, there could be the addition: "After all, though one may be graver than the other, when all is said and done these things are mortal sins anyway." - But he did not actually say that.
 * On the other hand, the assertion that intentional theft (and "out of spite", not out of one's own necessity) is worse than accidental killing without even negligence to be blamed for (as I take the example above) is of course very tenable, and I am (actually) rather astonished that anyone in our civilization still marked by Christian enlightenment (that is, still having a guilt-culture instead of a, pagan, shame-culture) could possibly think otherwise.--2001:A61:20CB:2401:2834:F70D:8991:648E (talk) 09:49, 22 June 2017 (UTC)

Notable points
I reverted the notable points and put a few citations showing the sources of the points. If you have further disputes I could put in citations for the rest of the points. The points chosen are simply some of the most distinctive points that a third party would find interesting about whats talked about in the summa. The counter argument that Thomas was only speaking about the underlying lust and not the action itself is that the word lust is used in a broader way here then normal english usage, and refers to the action as well. Obviously the word used in the enlgish translation -- lust -- can't just refer to the desire, for is there a distinct sexual desire for rape as opposed to for consenual sex? And besides, even the word "Rape" used in that article is different then normal english usage, as it also describes violence against the father in order to take away the daughter even for consensual sex. - 	 —The preceding unsigned comment was added by 69.227.234.36 (talk) 15:52, 12 June 2005 (UTC).

A question on exactly how notable some of these notable points are, as well as on their selection–while I'm certain that Aquinas belief that a marriage was invalid if made under a spell might be interesting, I wonder exactly how important some of these things are in comparison to, say, the Five Ways or the idea that all statements about God are either analogical or metaphorical. Does not the sheer number of trivial and poorly arranged factoids detract somewhat from the article's usefulness, or is there some other, better way besides deletion to clean up that particular section? AristonAstuanax 03:33, 25 October 2006 (UTC)
 * Good question. I think you're right.  Many of these "notable points" almost have a point-of-view ring to them (e.g., "homosexuality may be worse than rape" etc.)...  Here's an idea for an alternative:  Rather than having a subjective list of notable points, we could have a decently thorough, balanced outline of the Summa.  Real notable points have to do with the whole, rather than with particulars. - David aukerman talk 12:13, 25 October 2006 (UTC)

I have inserted "citation needed" after those of the notable points that are not cited, "verification needed" on those that sound dubious but I didn't have time to look up myself, and "specify" on those that I looked up and found ambiguous/equivocal. For example, the word "children" in "Children should become nuns or monks" and "parents cannot stop children from becoming religious" could be taken to mean young children, but it seems, at least from my reading of Question 189 of the Secunda Secundae, that this is not what St. Thomas means, and in fact the latter statement should probably be amended to read something like "parents cannot stop their grown children from becoming religious". To be honest I'm not sure what the former statement means at all and I think I'll go back in and move it to this page.

I also removed two statements that seemed to me not merely ambiguous, but actually formally contrary to what St. Thomas says:

"No deliberation is required to figure out if you should be [a religious]" -- in the respondeo of Article 10 of the aforementioned Question, he says plainly that deliberation is required in some circumstances.

The point about proving God's nature and existence ("can all be proved by human reason alone") finished with "by anyone and at any time" -- St. Thomas just doesn't make unqualified statements like this. And to the contrary of the statement, in the respondeo of the first article of the first question of the first part of the entire Summa, he says: "Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors." He develops this notion at greater length in the beginning of the Summa Contra Gentiles.

Sorry for the anonymous edits and posts. I will register ASAP with the name 'bslorence'. 71.130.64.166 01:44, 21 February 2007 (UTC)

Currently the notable point, "All statements about God are either analogical or metaphorical", has as a reference a text which I don't think corresponds (ST, First Part, Question 4, Article 3). Should this notable point perhaps be reworded, deleted, or re-referenced? Mebden (talk) 09:38, 24 February 2010 (UTC)

I thought it might be best to add, Thomas Aquinas attempts to explain Christian doctrine by means of Aristolian philosophy using the Summa theological a wonderful synthesis of two worlds. Thomas modified many of Aristotle's philosophy. As a result of this medieval Aristotelianism and the Christian theology combined together into Scholasticism. This new way of thinking was taught until the seventeenth century. ToothFairyJenny (talk) 23:18, 13 September 2013 (UTC)

Title
I suppose that this must have been discussed, but every authoritative source I can find uses Summa Theologiae, including:
 * Aquinas Summa Theologiae (3 vols, ed. Caramello)
 * Arrington [ed.] A Companion to the Philosophers
 * Dyson [ed.] Aquinas: Political Writings (Cambridge Texts in the History of Political Thought)
 * Evans Philosophy & Theology in the Middle Ages
 * Goodin & Pettit [edd] Contemporary Political Philosophy
 * Kenny [ed.] Aquinas: A Collection of Critical Essays
 * King One Hundred Philosophers
 * Kretzmann & Stump [edd] The Cambridge Companion to Aquinas
 * McDermott [ed.] Summa Theologiae: A Concise Translation
 * Marenbon Later Medieval Philosophy (1150–1350)
 * Strauss & Cropsey [edd.] History of Political Philosophy

In fact I've failed to find a single reputable source that calls it Summa Theologica. --Mel Etitis ( Μελ Ετητης ) 10:36, 30 October 2005 (UTC)

 * My professor has told me that Theologiae is indeed more correct, but we have a text book which does use Theologica. It is called Medieval Philosophy, it is the 4th edition, and is by Baird and Kaufmann.  So it is important to mention that some call it by this name.  -Yoink23 21:32, 14 December 2005 (UTC)

User:Wau2 moved the article from "Summa Theologiae" to "Summa Theologica" because he thinks that the former title is incorrect and should refer only to a work by Albertus Magnus. Albertus Magnus does have a work of this title. But this is not his main work (contrary to what the present article Summa Theologiae states). And the title "Summa Theologiae" of Aquinas' work is by no means incorrect.

Whatever the title of this article, the parallel title should be mentioned in this article. And the article on Albertus' work should bear the title "Summa Theologiae (Albertus Magnus)". Andres 17:28, 18 March 2007 (UTC)

I think here should be a redirect to Summa Theologiae. "Summa theologica" very often refers to Aquinas' work. Any disambiguation links should be in the beginning of that article.

Besides, Albertus' work never goes under the title "Summa Theologica", as far as I know. Andres 07:16, 19 March 2007 (UTC)

 * I mean, Summa Theologica should be a redirect to Summa Theologiae. Andres 11:43, 20 March 2007 (UTC)

 * I agree. But User:Wau2 is apparently intent on having Aquinas' work at Summa Theologica and a disambiguation page at Summa Theologiae.  Do we need some kind of outside advice here?  David aukerman talk 11:50, 20 March 2007 (UTC)

Summa Theologica is an older form that was widely used before about 1960. The Web versions cited in the article use that title (they're reproductions of a 1947 translation). Summa theologiae is considered more correct now (perhaps because it's what the majority of manuscripts say?). Grommel 22:50, 8 June 2007 (UTC)

Catholic Church distinction between meat and nonmeat
There's an ongoing discussion right now on Talk:Beaver about the distinction that the Roman Catholic Church draws between meat and nonmeat for the purposes of the Ash Wednesday/Good Friday/Fridays during Lent prohibition. It seems that there is some authority (based on a passage in St. Thomas Aquinas's Summa Theologiae) that animals that are regarded as principally aquatic (including fish, and presumably including beavers) are treated as nonmeat for this purpose, and it seems that there is some authority (see citations in the Beaver article and additional references in Talk:Beaver) that the Church continues to adhere to this distinction. The notion that "the Church thinks that beavers are fish" seems too silly to some. Come check out the discussion at Talk:Beaver.Spikebrennan 14:52, 25 July 2006 (UTC)

Editions
Two horribly practical questions:
 * is there a definitive/good English translation?
 * it's long, isn't it? (17MB as a text file) Njál 14:35, 7 October 2006 (UTC)

 * A few authors have translated short passages, but there are really only two translations of the whole Summa. The first, titled Summa Theologica, was made by the "Fathers of the English Dominican Province" (actually only one, Fr. Laurence Shapcote) in the 1940s. The Web versions at newadvent and ccel are reprints of this. The second, titled Summa theologiæ, was made by a team of English Dominican scholars under Thomas Gilby, O.P., c. 1964-69. IMHO, both are good; the Gilby version is a little freer. Grommel 22:50, 8 June 2007 (UTC)

There is another translation in the works, cited among the external links as Summa Theologiae (A new English translation in progress, by Alfred Freddoso)TJSEdwards (talk) 14:10, 2 October 2018 (UTC)

Marked for Cleanup
I have studied a comparison of the current version to the version marked for cleanup from October 2005. I believe that it is far enough along to be taken off the cleanup list, and I will do so unless there are objections. Pistolspete 23:05, 28 November 2006 (UTC)
 * No objections here. There's still a lot of work to be done on this article, but it does look better than it used to. David aukerman talk 00:27, 29 November 2006 (UTC)
 * Factum Est Pistolspete 03:53, 30 November 2006 (UTC)

Eschatology
I'd like to add reference to the ST's defense of the doctrine that the damned soul goes immediately to Hell after death, but I don't know who Aquinas was arguing against. The Eastern Orthodox Church? Other Roman Catholics? Muslims? Anyone know? Jonathan Tweet 15:31, 20 December 2006 (UTC)

 * According to this scholar, as late as the 14th century Pope John XXII tended to relegate all judgment to judgment day (i.e., deny particular judgment). Jonathan Tweet 17:05, 9 June 2007 (UTC)

Notable points section redux
The whole notable points section needs revision and credited sources. It has often been seen that people will erroneously take propositions made by Aquinas in his "objections" part of a question and quote it as Aquinas' own thought (e.g., "Women have no souls"). Each notable point should refer to a specific Summa Theologiae answer for a question. Otherwise, we have no way of verifying the claim.--Benz74 16:36, 10 March 2007 (UTC)
 * Agreed. In fact, I wonder if the concept of a "notable points" section complies with NPOV in the first place... who decides that a certain point is notable, anyway?  Someone with a particular agenda, perhaps?  Maybe the revision of this section should be very broad. David aukerman talk 18:13, 10 March 2007 (UTC)

I have added citations for the rest of the "notable points", although some of them are questionable. For instance, the distinction between essence and existence is hinted at in the Summa but not really discussed fully. I didn't change the list, however, since I don't want to get into endless wrangling about revisions. Grommel 22:21, 8 June 2007 (UTC)

The above content
The above content should somehow be restored under Talk:Summa Theologiae.

Response (Balance?)
I've noticed a distinct lack of any mention of the various responses to the Summa Theologica, in the form of rational disputes, or some of the various attempts of debunking (which should be objective of their success). The article, as it is, is rather unbalanced. I understand that it is not about Theology but about a very notable book on that matter. Surely the modern oppositional reception of the Summa Theologica deserves a mention. Responses such as this should at least be acknowledged.

The article seems to accurately summarise the book, but it also gives impression that it is accepted to be correct by everyone. Which is not the case. --The Chairman (Shout me · Stalk me) 08:58, 18 August 2007 (UTC)

Title
Aquinas titled this work "Summa Theologiae"; the name "Summa Theologica" came about later. I think the main title and usage should match the author's, with "Summa Theologica" as a redirect pointing to it. Tb (talk) 00:47, 13 March 2008 (UTC)

Completion
Aquinas left this work incomplete, but no mention of that is made in the article AFAICT, and the article describes the contents as if Aquinas had finished the Pars Tertia; he got through three sacraments, and said nothing about eschatology. Tb (talk) 00:49, 13 March 2008 (UTC)

Amazon
Is it normal on Wikipedia to have retail links? This is the first link to goods on Amazon that I've encountered, and I find it rather off-putting. Would someone please inform whether this is a kosher Wikipedian practice? Morinus (talk) 14:36, 16 July 2008 (UTC)

Important Point Needs to be Added
Aquinas did not finish the work. If memory serves, he died before the final section on the sacraments was finished. I don't have the details handy, but that would be a good addition. Overall, the article lacks a lot about the "metadata" of the work - its history, its use throughout history, the world at the time it was composed, Aquinas's assumptions about the readers, etc. —Preceding unsigned comment added by 97.120.194.142 (talk) 06:20, 7 July 2009 (UTC)

(not more mature version!!)
(X.Y.Z.T comment moved from top Rursus dixit. ( m bork3 !) 13:29, 28 May 2010 (UTC))

The Summa Theologica is not a more mature version of the Summa Contra Gentiles. That line should be deleted. The Summa Contra Gentiles was written to aid in the dialogue with non-Christians about the existence of God. Hence no references to biblical revelation are contained within it. The Summa Theologica was written to be used in the formation of priests and religious and contains numerous biblical refernces as well as church fathers. The Summa Contra Gentiles never mentions the bible or church fathers, but instead refutes the arguements of Muslim philosophers who Aquinas thinks incorrectly interpret Aristotle.

Could someone delete that comment? If anyone reads both of these works they will understand that they are totally diferent in scope, format and intended audience. In addition, the Summa Contra Gentiles is much more advanced in terms of its use of aristotlian philosophy which is not as noticable in the Summa Theologica.

Also I am writing this from a school computer which is not allowing me to use the cut and paste keys. I know this is formated wrong please feel free to cut and paste this into a correct section of this talk page, sorry for the screw up. Mark —Preceding unsigned comment added by 131.247.25.193 (talk) 21:12, 14 May 2010 (UTC)

 * Done. I commented it out, so that any editor that happenstance disagrees, can comment the statement back to life. (Take it easy, be happy!) Rursus dixit. ( m bork3 !) 13:34, 28 May 2010 (UTC)

 * I've re-added it and worked it around a bit - and I just noticed this is two years old. There needs to be more action on this talk page. At least as much as for Talk:Genesis creation narrative, which has an archive time of what, five days, and is constantly 400kB+ long! St John Chrysostom view / my bias 13:39, 3 March 2012 (UTC)

Summary of key opinions rendered in the Summa (below the diagram)
Not only is this whole (very long) section apparently copied verbatim from the Schaff-Herzog Encyclopedia of Religious Knowledge (judging by the stilted prose), it seems to duplicate most (if not all) of the points above. I know Schaff-Herzog is public domain, but we're still supposed to paraphrase.--Wi2g (talk) 23:53, 10 April 2011 (UTC)

Published in 1917?
The infobox currently lists the book as having been published in 1917. That is, at best, highly misleading. Unless someone can give a good reason for having that year there, it should be changed. Kevin Nelson (talk) 03:11, 6 October 2014 (UTC)

Inadequate photograph
The photograph captioned "Summa theologica, 1596" shows the title page of an index to the work -- "two copious indices", in fact. If I can figure out how, I'm going to add a picture of an early edition of the work itself. Wgrommel (talk) 20:19, 21 December 2016 (UTC)

Requested move 1 July 2016

 * 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. No further edits should be made to this section.

The result of the move request was: Withdrawn by nominator. Jujutsuan ( Please notify with {{re}} talk | contribs) 01:08, 19 July 2016 (UTC)

(non-admin closure)

Summa Theologica → Summa Theologiae – WP:COMMONNAME according to majority of sources from the past 26 years; compare Summa Theologica and Summa Theologiae on this Google NGram. Jujutsuan ( Please notify with {{re}} talk | contribs) 08:34, 1 July 2016 (UTC) --Relisting.   Anarchyte  ( work  |  talk )   13:07, 12 July 2016 (UTC)
 * Oppose per COMMONNAME and the N-gram chart. (This version is more useful.) While it's true that "Summa Theologiae" has been slightly more popular since the early '90s, the difference is small (~15% more "Theologiae" by my count). The number of mentions from 1930 to 1970 is significantly greater than in recent years, and, until 1980, "Theologica" strongly prevailed. Since there's no clear preference today and there was a clear preference in earlier times—when most of the mentions of the Summa are recorded—I think we ought to stick with that. (Courtesy ping to (.) Rebb  ing  21:28, 9 July 2016 (UTC)

 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

25 November 2019: 21st century
The Google NGram makes available only a graph stopped at 2008, 11 years ago (was WP already born?). An alternative differential analysis, restricted to the 21st century, shows very different results: Summa Theologica vs. Summa Theologiae. It seems clear that the gap has increased well over 15%, perhaps up to +100%. --84.223.139.119 (talk) 12:48, 25 November 2019 (UTC)

 * Wikipedia was established in 2001, and was only 7-years-old in 2008. Dimadick (talk) 12:58, 25 November 2019 (UTC)

 * Wow: this is a comprehensive answer that captures the core of the problem. Thank you so much. --84.223.139.119 (talk) 13:28, 25 November 2019 (UTC)

Original research
I'm going to tag the "Key points" section as original research. Secondary sources are badly needed here, for two reasons: (a) to confirm that these bullet points accurately summarise the cited portions of the Summa (for instance, contrary to the third bullet, I don't see it stated in 1.3.4 that a non-existent object such as a mountain of gold possesses essence); and (b) to establish that these points are indeed "key" (eg. are Thomas' views on the ethics of lending really essential to an understanding of the work? And if so, why? Some sourced explanation is needed as to why these particular points have been singled out.) From earlier comments on this talk page, I get the impression that these points were chosen simply as those which struck Wikipedia editors as interesting. I don't know whether it's possible to turn this section into something encyclopedic, but hopefully the tag will spur someone to make the attempt. Dan from A.P. (talk) 21:39, 21 December 2021 (UTC)

Reception
John XXII, the Pope who canonized Aquinas, said in Latin about his Summa Theologiae: quot articula, tot miracula (which means: as many articles as many miracles).

According to a secular tradition, during the Council of Trent, the Summa Theologiae was set up in an unique place on and altar for veneration, alongside the Holy Bible and the Papal Decretals.

Are the Fraternity Saint Pius X or a JSTOR publication a WP: reliable source??

title: Talk:Summa Theologica


text:
Henry Harwood

Admiral Sir Henry Harwood Harwood, (19 January 1888 – 9 June 1950) was a Royal Navy officer who won fame in the Battle of the River Plate during the Second World War.

Early life
Following education at Stubbington House School, Harwood entered the Royal Navy in 1904 and specialised in torpedoes. He served in the First World War. In 1919, he served on the battleship HMS Royal Sovereign (05)), 1st Battle Squadron. By 1929 he had been promoted to captain and become the commanding officer of the destroyer HMS Warwick (D25) and Senior Officer of the 9th Destroyer Division.

In 1931 and 1932, Harwood attended the Imperial Defence College. Upon completion of the course in March 1932, he became flag captain of the heavy cruiser HMS London (69) whilst at the same time serving as Chief Staff Officer to the Rear-Admiral Commanding the 1st Cruiser Squadron. From July 1934 until 1936, Harwood served on the staff of the Royal Naval War College at Greenwich (HMS President (shore establishment)).

In September 1936, Harwood was appointed commodore and given command of the South American Division of the America and West Indies Station, whilst at the same time serving as commanding officer of the cruiser HMS Exeter (68). At the outbreak of the Second World War, command of HMS Exeter passed to Captain F. S. Bell. Commodore Harwood remained in Exeter until he transferred his pennant to HMS Ajax on 27 August.

Second World War
Harwood commanded a squadron consisting of the heavy cruisers HMS Cumberland (57) and HMS Exeter (68), and the light cruisers HMS Achilles and HMS Ajax (22). He flew his broad pennant in Ajax as his flagship. The squadron was deployed to the South Atlantic against the GERMAN POCKET BATTLESHIP Admiral Graf Spee, which was attacking Allied shipping there. Harwood suspected that Graf Spee would try to strike next at the merchant shipping off the River Plate estuary. With Cumberland being absent for repairs, Harwood deployed his other three cruisers off the estuary on 12 December. In the ensuing Battle of the River Plate on 13 December, Harwood's cruisers were damaged, but so was Graf Spee, which fled to Montevideo in neutral Uruguay. She was scuttled there a few days later. For this action, Harwood was promoted to rear admiral and knighted.

From December 1940 to April 1942, Rear-Admiral Harwood served as a Lord Commissioner of the Admiralty and Assistant Chief of Naval Staff. In April 1942, Harwood was promoted to vice-admiral and Commander-in-Chief, Mediterranean Fleet, and flew his flag at HMS Nile. The command was later split, and he became Commander-in-Chief, Levant, in February 1943, with responsibility for flank support and seaborne supply of the British Eighth Army.

In April 1944, Harwood became Admiral Commanding, Orkneys and Shetlands (HMS Proserpine). He retired on 15 August 1945 with the rank of admiral, having been declared medically unfit for further duty.

Post-war
Sir Henry Harwood died in Goring-on-Thames in 1950. Harwood Avenue, the main thoroughfare in the town of Ajax, Ontario, was named after him. In the 1956 film, The Battle of the River Plate, Harwood was played by Anthony Quayle.

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

title: Henry Harwood


text: User talk:165.139.133.1

title: User talk:165.139.133.1


text:
John Holker

Sir John Holker (1828 – 24 May 1882) was a British lawyer, politician, and judge. He sat as a Member of Parliament for Preston from 1872 until his death ten years later. He was first Solicitor General and later Attorney General in the second government of Benjamin Disraeli.

Biography
Holker was born in Bury, Lancashire, and educated at Bury Grammar School. After being articled to a solicitor, he was called to the bar at Gray's Inn in 1854, where he was later a bencher, and treasurer in 1875. He joined the Northern Circuit, and lived in Manchester. He married in 1861 but had no children. After his first wife died, he remarried in 1874 to Miss Mary Lucia Richardson. There were no children from either marriage.

He returned to London in 1864, where he developed a very successful and lucrative legal practice, and was appointed Queen's Counsel in 1866.

He was the Conservative candidate at a by-election in Preston in 1872, one of the first held after the Ballot Act 1872 required the use of a secret ballot. He served as Member of Parliament for Preston until his death in 1882. He became Solicitor General in the government of Benjamin Disraeli in 1874, and was knighted. He replaced Sir Richard Baggallay as Attorney General in 1875, retaining in the position until Liberals won the general election in 1880.

He was appointed a Lord Justice of Appeal in January 1882, but resigned due to ill health in May, and died in London a few days later.

title: John Holker


text:
Sunset Park

Sunset Park may refer to:

Places in North America

 * Sunset Park, Las Vegas, Nevada, a park
 * Sunset Park, Brooklyn, New York, a neighborhood
 * Sunset Park (Brooklyn park), the namesake park
 * Sunset Park, Santa Monica, California, a neighborhood
 * Sunset Hill Viewpoint Park, Seattle, Washington, a neighborhood and namesake park
 * Sunset Park, Tampa, Florida, a neighborhood
 * Sunset Park Elementary School, Miami, Florida
 * Sunset Park Historic District, Wilmington, North Carolina
 * Sunset Park, Ontario
 * Sunset Park, La Libertad

Other uses

 * Sunset Park (film), a 1996 film
 * Sunset Park (soundtrack), the soundtrack to the film above
 * Sunset Park (novel), a novel by Paul Auster, 2010
 * "Sunset Park", a song by Angels of Light from Everything Is Good Here/Please Come Home

title: Sunset Park


text:
Bob Kevoian

Robert James "Bob" Kevoian (born December 2, 1950) is a retired American radio host of the nationally syndicated radio show The Bob & Tom Show together with his partner, Tom Griswold. The show is broadcast from WFBQ's studios in Indianapolis, Indiana.

Education
Kevoian is a 1973 graduate of California State University, Long Beach. With no formal training in radio, Kevoian had never set foot in a radio studio until his time at WBMN in Petoskey, Michigan, where he met future business partner Tom Griswold. Kevoian was awarded an honorary doctorate in Communications from Central Michigan University where he gave the commencement speech in 2003.

Entertainment career
After touring the U.S. for three years as sound engineer of The Young Americans, Kevoian began his radio career at WMBN in Petoskey, Michigan, in 1979. That lasted until 1982, when Kevoian joined cross-town WJML where Bob and Tom teamed up as a regular morning show. "We were there for 12 to 18 months," Kevoian recalls. The pairing of one of syndicated radio's most successful morning shows came when radio personality-by-day Kevoian moonlighted as a bartender at Harbor Springs, Michigan's Bar Harbor. "In small town radio, you needed to supplement your income by doing anything," the Long Beach State University alum states. "Tom came in after a J. Geils concert at Castle Farms in [nearby] Charlevoix and ordered a drink. At the end of the bar was another guy who worked in Country radio." The two radio talents were talking about the inferior nature of their respective stations' cart machines. "Tom overheard us and asked if we worked in radio and I told him I was doing middays," Kevoian remembers. "Tom said he did a year of radio in Florida, but was out of work and wanted to visit the station and look at the trades. Two days later, he was hired as my PD; it was pretty wild." They achieved a 44 share in the ratings and in order to get rid of them the competition made a compilation tape of their best bits and mailed it to the Superstars Convention, a gathering of program directors from 300 stations, where it was played. They started getting offers from all over the country. He is the producer, director, writer and composed credits for The Bob and Tom Show Home Movie, 2004. Kevoian participated in the Bob and Tom Radio: The Comedy Tour shows recorded in Anderson, Indiana. Kevoian has personally produced over 15,000 "bits" used in his show, some of which are actually his original ideas.

Retirement
On November 5, 2015, after being inducted along with Tom Griswold into the National Radio Hall of Fame, Kevoian announced his retirement effective at the end of 2015. His last live show as co-host aired on December 17, 2015. On November 17, 2016, Bob and Tom were reunited when they were inducted into the Indiana Broadcasters Hall of Fame. Kevoian made his first post-retirement appearance as a guest host on April 3, 2017, when the show was in Cincinnati for the Cincinnati Reds home opener. Kevoian returned again on December 8, 2017, filling in for Tom Griswold. Kevoian returned March 30, 2018, and March 28, 2019, for the Cincinnati Reds opening day broadcast and again on May 24, 2019, for the Indianapolis 500 Bob and Tom Show. Kevoian returned once again on April 17, 2020, to the show.

On TV
The Bob and Tom Show aired nightly on WGN America and occasionally weekend best of airings until its cancellation in September 2010.

Personal life
Kevoian was born in Los Angeles, California, to John Hike "Toby" Kevoian and Jean Baker. On April 2, 2005, he married his current wife, Becky Martin. He has a son named Toby. Kevoian has stepsons named Wade and Joey. Kevoian is almost always seen wearing a Los Angeles Dodgers hat as a tribute to his father, who was a longtime employee of the Dodgers, but considers himself "a big Cincinnati Reds fan." Kevoian is an avid guitar player and has written some of the lyrics and music for the show's comedic parodies. Kevoian's brother-in-law (Becky's brother) is world-renowned tuba player Rex Martin. Kevoian's younger brother is actor Peter Kevoian. His mother was on Let's Make a Deal and won a Brunswick pool table, which she traded for cases of oyster stew. She retired from the Los Angeles County Office of Education in Downey, California. Kevoian also likes to collect "large" ordinary items, such as coffee cups or safety pins that are extremely large compared to their normal sizes. Kevoian likewise keeps a collection of these "large" items in his studio.

On June 7, 2023, Kevoian made a guest appearance on the Bob & Tom show to reveal he had been diagnosed with gastric cancer. Kevoian says the outlook is very good and he has responded to treatment well. While on the show Kevoian promoted his podcast "The Bob & Cancer show". The show includes him, his wife Becky Kevoian, and longtime Bob & Tom show friend Whit Grayson. The show chronicles his journey with cancer and highlights the humorous aspects of it. During his treatment, it has been stated that he has experienced no hair loss and his iconic mustache is still intact and ready to celebrate its 54th birthday on June 18, 2023.

title: Bob Kevoian


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User talk:Coolsi

Wang. --Dave2 19:53, 2 Dec 2004 (UTC)

Thanks for experimenting with Wikipedia. Your test worked, and has now been reverted or removed. Please use Sandbox for any other tests you want to do, since testing in articles will normally be reverted quickly. Please see the welcome page if you would like to learn more about contributing to our encyclopedia. Thanks. -- Rhobite 23:51, Jan 13, 2005 (UTC)

 * Uh, what test? :| --Coolsi 23:55, 13 Jan 2005 (UTC)

Please stop adding nonsense to Wikipedia. It is considered vandalism. If you want to experiment, please use the sandbox. Thank you. "Ford Model 40" was an example of your test articles, it's gone now. Rhobite 00:04, Jan 14, 2005 (UTC)

 * Ditto, seems that adding the delete tag has made you think it was me... --Coolsi 00:06, 14 Jan 2005 (UTC)

That's what I did, sorry. Rhobite 00:12, Jan 14, 2005 (UTC)

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title: User talk:Coolsi


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User talk:Dara/test

This is just a test page.

title: User talk:Dara/test


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Trinidad piping guan

The Trinidad piping guan (Pipile pipile) locally known as the pawi, is a bird in the chachalaca, guan and curassow family Cracidae, endemic to the island of Trinidad. It is a large bird, somewhat resembling a turkey in appearance, and research has shown that its nearest living relative is the blue-throated piping guan from South America. It is a mainly arboreal species feeding mostly on fruit, but also on flowers and leaves. At one time abundant, it has declined in numbers and been extirpated from much of its natural range and the International Union for Conservation of Nature has rated the bird as "critically endangered".

Description
This is a medium-sized cracid, 60 cm in length, and similar in general appearance to a turkey, with a thin neck and small head. It is mainly black with a purple gloss. The large crest is blackish, edged with white, and there are large white wing patches. The bare face and wattle are blue, and the legs are red.

The Trinidad piping guan's call is a thin piping. The wings whirr in flight.

Ecology
They are forest birds, and the nest is built in a tree. Three large white eggs are laid, the female alone incubating. This arboreal species feeds on fruit and berries (such as those from the fragrant nutmeg and baboonwood), as well as flowers and leaves. The confirmation of small insects being a part of their diet has not been made yet.

Taxonomy
Data confirms that the other blue-wattled species, the blue-throated piping guan, is the Trinidad species' closest living relative. The same data suggests that these diverged some 400,000 years ago at latest, perhaps as early as 1.6 mya, whereas Trinidad has been an island only since the end of the last ice age. This indicates that the Trinidad piping guan evolved in mainland South America, being driven to its relict island range in more recent times. The holotype of this species was supposedly collected in the "Orinoco River [region] near Cumaná" (del Hoyo 1994a,b). This locality has usually been considered erroneous. However, as it indicates an area on the mainland roughly opposite Trinidad, it might actually be correct and indicate that the Trinidad piping guan was not extirpated from Venezuela until around 1800. In South America, the form cumanensis has a greenish gloss to the plumage, a white face and crest, and a blue wattle, cujubi has a blue face and a red wattle, and  jacutinga has a black face and a red wattle."

Status
This species is found only in Trinidad where it was once abundant throughout the Northern Range and the southern Trinity Hills, and also occurred in lowland areas such as the Nariva Swamp and Aripo Savannas. It is threatened by illegal hunting and to a lesser extent by habitat destruction. It is now absent from the lowlands, and almost certainly extinct in the Trinity Hills where surveys have failed to find it since 1994. There is a credible report of a sighting in 2000 in the Northern Range and there are 200 to 350 km2 of suitable habitat there so the International Union for Conservation of Nature has rated the bird as "critically endangered".

title: Trinidad piping guan


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Ryūkōka

Ryūkōka (流行歌) is a Japanese musical genre. The term originally denoted any kind of "popular music" in Japanese, and is the sinic reading of hayariuta, used for commercial music of Edo Period. Therefore, imayō, which was promoted by Emperor Go-Shirakawa in the Heian period, was a kind of ryūkōka. Today, however, ryūkōka refers specifically to Japanese popular music from the late 1920s through the early 1960s. Some of the roots of ryūkōka were developed from Western classical music. Ryūkōka ultimately split into two genres: enka and poppusu. Unlike enka, archetypal ryūkōka songs did not use the kobushi method of singing. Ryūkōka used legato. Bin Uehara and Yoshio Tabata are considered to be among the founders of the modern style of kobushi singing.

Many composers and singers of ryūkōka went on to earn official distinctions; Ichiro Fujiyama and composers Masao Koga and Ryoichi Hattori received the People's Honour Award in later years.

Although enka branched off from ryūkōka, many singers of the latter genre proclaimed strong disdain for its stylistic descendant. In a 1981 interview, Noriko Awaya said "Whenever I hear enka, I have to get away from the music because I feel like vomiting."

1914–1927: Origin
In 1914, Sumako Matsui's song "Katyusha's song", composed by Shinpei Nakayama, was used as a theme of the rendition Resurrection in Japan. The record of the song sold 20,000 copies. One theory holds that this was the first ryūkōka song, which was made by Hogetsu Shimamura's order: "the tune between Japanese popular folk music and Western music". However, street performers called "enka-shi" (演歌師) had been popular until record labels such as the Victor Company of Japan began to produce songs in the early Shōwa period.

Although Matsui committed suicide after Shimamura's death, Nakayama continued to develop his music. During his career, he composed about 3,000 songs such as the 1921 song "Teru teru bozu". Nakayama transferred Japanese traditional music to staff-style by main force. His 1921 song "Sendō Kouta" (船頭小唄) was later covered by various singers, but was at first best known for being covered by violin enka-shi Shunyo Tottori (鳥取春陽) featuring Orchestra. The pentatonic scale used in this song was "Minor scale without forth and seventh degree". However, the music based on the scale had difficult in presenting chord and harmony because traditional Japanese music didn't adopt equal temperament.

Nakayama's songs were based on Japanese folk music called min'yō, but also adopted Western musical style. Therefore, his music was called "Shin Min'yō" (新民謡).

1928–1930: Beginning of popularity
In the early Showa period, the microphone was introduced into the popular music of Japan. Teiichi Futamura released his cover version of "Sing me A Song of Araby" (アラビヤの唄) in 1928. The song was originally composed by Fred Fisher. Chiyako Sato's 1928 song "Habu no Minato" (波浮の港), composed by Nakayama, sold 100,000 copies. The song was also sung by singer Yoshie Fujiwara. Chiyako Sato's 1929 song "Tokyo March" sold more than 300,000 copies.

1931–1937: Rising popularity
Some of the country's first major stars were singer Ichiro Fujiyama and composer Masao Koga. Koga attempted to initiate fusion of Western jazz and Japanese dodoitsu. Fujiyama's 1931 song "Sake wa Namida ka Tameiki ka" (酒は涙か溜息か), composed by Koga, became a major hit in Japan. This song created a fusion of Fujiyama's crooning and Koga's guitar play. Using the vocal technic Mezza Voce with a microphone, Fujiyama sang the song by the deep voice of not Opera's G minor but D minor. Fujiyama's song "Oka o Koete" (丘を越えて) sold 600,000 copies. However, Fujiyama was an elite student, who specialized Western classical music in the Tokyo Music School. Ryūkōka songs often dealt with the "Ero Guro Nansensu" things. Since his school regarded ryūkōka as bad form at that time, Fujiyama was once suspended from the school, though Fujiyama was not dismissed from the school because Klaus Pringsheim Sr., a professor of the school, opposed the proposal of Fujiyama's expulsion.

This period also saw the popularity of geisha singers such as Ichimaru and Katsutaro Kouta. Katsutaro became famous when Fujiyama was turned out of ryūkōka. Her song "Shima no Musume" (島の娘) sold 600,000 copies. Katsutaro and Issei Mishima recorded duet song "Tokyo Ondo". The song was composed by Shinpei Nakayama and was released in 1933. The single "Tokyo Ondo" sold 1,200,000 copies.

When Fujiyama sang Western classic lied songs, those songs were called "kayōkyoku", but the term "kayōkyoku" went on to be used as another name of ryūkōka in NHK. At first, Koga was a good co-worker for Fujiyama but they moved apart from each other because Koga sought "Japanese" music. On the other hand, Yoshie Fujiwara drew a clear line between him and ryūkōka and established the Fujiwara Opera in 1934, launching the establishment of Japanese Opera. Baritone singer Taro Shoji's 1934 song "Akagi no Komoriuta" (赤城の子守唄) also became popular, though he did not know Kunisada Chūji, the theme of the song.

Soprano singer Noriko Awaya also sang ryūkōka, but the Toyo Music School once annulled her graduation. However, her song "Wakare no Blues" (別れのブルース) became a hit in 1937. The song was composed by jazz composer Ryoichi Hattori. She was called "Queen of Blues", though term "blues" was just a song title.

1937–1945: Influences of war

In 1936, NHK started radio program "Kokumin Kayō" (国民歌謡) to compete with ryūkōka, which was under the influence of "Ero Guro Nansensu", but it soon began to air war songs around July 1937. The program was renamed to "Warera no Uta" (われらのうた) in 1941 and then "Kokumin Gasshō" (国民合唱) in 1942. The songs during the war were called "Senji Kayō" (戦時歌謡). During the war, many musicians were forced to write war songs. Yuji Koseki composed many war songs and was later criticised as a war collaborator, though he seemed to be touched with remorse. Koseki composed "Roei no Uta" (露営の歌) released in 1937. Although the song was a B-side song, it sold 600,000 copies. The 1937 song "Aikoku Kōshinkyoku" (愛国行進曲) sold 1,000,000 copies. However, Japanese jazz musicians such as Ryoichi Hattori seemed to be vigorless to compose war songs. His son Katsuhisa Hattori claimed that he was not an antinationalist and he technically were hardly not able to compose war songs even if they wanted to make those because Japanese war songs were musically enka.

On the other hand, former enka-shi Haruo Oka's debut song "Kokkyō no Haru" (国境の春) was released in 1939. Yoshio Tabata also mede his debut with song "Shima no Funauta" (島の舟唄) in 1939. Rōkyoku (naniwa-bushi) was used for enhancing the national prestige.

Although many war songs were made after the beginning of the Pacific War, "Kōgen no Tsuki" (高原の月), sung by Noboru Kirishima and Akiko Futaba, became popular as a lyrical song. When the war was nearing an end, the theme included frightful spectacles such as the Battle of Attu, Guadalcanal Campaign and Marshall Islands Campaign. Oka went to Ambon Island, but fell ill and soon returned to Japan. Bin Uehara, who used kobushi of naniwa-bushi for singing, was killed in the New Guinea campaign and Fujiyama was taken prisoner in Indonesia.

After the war, the songs during the war have been regarded as a taboo even in Japan despite those historical importance. One of war songs, "Shussei Heishi o Okuru Uta" (出征兵士を送る歌), composed by Isao Hayashi, went on to become a theme of Japanese right-wing groups called uyoku dantai. Li Xianglan's "Suzhou Nocturne", composed by Hattori, has remained controversial in China, though it was a non-propaganda song. After the war, Taro Shoji, who heard the Gyokuon-hōsō in Nagano Prefecture, was once banned from singing many of his songs because those were regarded as nationalistic. Rōkyoku faded into the wallpaper with the spread of television in the postwar period. In 1946, NHK revived their music program as "Radio Kayō" and it was later reformed as "Minna no Uta", but NHK was disinclined to mention its former history.

1945–1954: Postwar popularity

Michiko Namiki's song "Ringo no Uta" (リンゴの唄) sung by Michiko Namiki and Noboru Kirishima, airing in 1945 movie "Soyokaze", became popular. Haruo Oka also released hit songs such as his 1946 song "Tokyo no Hanauri Musume" (東京の花売り娘) and his 1948 song "Akogare no Hawaii kōro" (憧れのハワイ航路). Ichiro Fujiyama, who was falsely reported to have been killed in battle, returned to Japan in 1946.

Ryoichi Hattori, who moved to Shanghai in 1944, contributed to advancing Japanese poppusu music after the war. Shizuko Kasagi's 1947 song "Tokyo Boogie-Woogie", composed by Hattori, became popular. Hattori also composed Ichimaru's 1949 song "Shamisen Boogie-Woogie". Around that time, Hibari Misora became known as an impersonator of Kasagi. She made her debut with song "Kappa Boogie-Woogie" in 1949. Hattori's composed song "Aoi Sanmyaku" (青い山脈), which was sung by Ichiro Fujiyama and Mitsue Nara, became a major hit in the early post-war years in Japan.

Yuji Koseki composed "Nagasaki no Kane" (長崎の鐘) and "Himeyuri no Tō" (ひめゆりの塔). "Nagasaki no Kane", based on Takashi Nagai's book The Bells of Nagasaki, was sung by Fujiyama in 1949. Fujiyama became the final singer of all singers at the 1st Kōhaku Uta Gassen with "Nagasaki no Kane" in 1951. Chiemi Eri debuted in 1952 and Izumi Yukimura debuted in 1953. Fujiyama moved to NHK in 1954 and returned to his original style―classical music. He went on to become a conductor for "Hotaru no Hikari" at the Kōhaku Uta Gassen.

1955–1963: Transformation of music
New singers such as Hibari Misora, Hachiro Kasuga, Michiya Mihashi and Chiyoko Shimakura became popular when old singers became unpopular. The period between around 1955 and 1964 saw the popularity of "kayōkyoku". Around that time, Japanese composers went on to establish their own genres such as Toru Funamura and Minoru Endo's "Enka", Tadashi Yoshida's "Mood Kayō", and Hachidai Nakamura and Hiroshi Miyagawa's "Jazz". Masao Koga renounced his pre-war musical style, approaching Hibari Misora.

The song "Otomisan" was made for being sung by Haruo Oka, but was eventually sung by Hachiro Kasuga and became a major hit in Japan in 1954. The single sold over one million copies. The song was composed by Masanobu Tokuchi, who came from the Ryukyu Islands. Kasuga's 1955 song "Wakare no Ipponsugi", composed by Funamura, also became a hit song. Funamura also composed Michiya Mihashi's 1955 song "Anoko Ga Naiteru Hatoba". Ryōkyōku singers such as Haruo Minami and Hideo Murata joined Japanese popular music. Hachiro Kasuga, Michiya Mihashi and Hideo Murata went on to form their genre later called enka.

Frank Nagai's 1957 song "Yūrakuchō de Aimashō", composed by Yoshida, also became popular. Around that time, however, Japanese rock and roll movement began and the Nichigeki Western Carnival was opened in 1958. The concerts were taken part in by future popular singers such as Mickey Curtis and Kyu Sakamoto. Against Japanese rock and roll movement, Yukio Hashi shocked Japanese popular music as a young enka singer because singers of the genre were elderly singers such as Hachiro Kasuga and Michiya Mihashi.

Japanese singers such as Kyu Sakamoto, The Peanuts and Mieko Hirota covered American songs at first, but they began to sing their own song. Sakamoto's 1961 single "Ue o muite arukō", composed by Nakamura, became a major hit in Japan. On the other hand, Hideo Murata's 1961 single "Ōsho" (王将), composed by Toru Funamura, sold over one million copies in Japan. On June 5, 1962, Saburō Kitajima made his debut with the single "Bungacha Bushi." Funamura composed Kitajima's 1962 hit song "Namida Bune" (なみだ船). Hiroshi Miyagawa composed The Peanuts' 1962 song "Furimukanaide." The Peanuts also sang "Mothra's Song". The song was composed by Yuji Koseki.

In 1963, the era of former popular singers such as Hibari Misora, Chiemi Eri, Izumi Yukimura, Hachiro Kasuga, Michiya Mihashi and Frank Nagai seemed to end and Sakamoto released a Japanese hit song titled "Miagete Goran Yoru no Hoshi o". In June 1963, Sakamoto's "Ue o muite arukō" reached the number-one position in the U.S. Billboard Hot 100 under its alternative title "Sukiyaki". In 1963, Kitajima's song "Guitar Jingi" (ギター仁義) and Kazuo Funaki's song "Koko San Nen Sei" (高校三年生) also became popular. Both songs were composed by Minoru Endo. Hashi and Funaki became singers for youth music, making a new genre called "Seishun Kayō" (青春歌謡).

1963–1966: Enka's independence and collapse
On September 6, 1963, record label Nippon Crown became independent from the Nippon Columbia. Saburō Kitajima was its member. Hibari Misora presented a song titled "Kanto Harusame Kasa" when the record label was established. Kitajima took part in the Kōhaku Uta Gassen for the first time on December 31, 1963. The audience share of the 14th Kōhaku Uta Gassen reached 81.4% in 1963. In 1964, Haruo Minami released his cover version of song "Tokyo Gorin Ondo" (東京五輪音頭), composed by Masao Koga. In 1965, Kitajima released a string of hits such as "Kyōdai Jingi" (兄弟仁義), "Kaerokana" (帰ろかな) and "Hakodate no Hito" (函館の女). "Kaerokana" was composed by Hachidai Nakamura. Koga composed Hibari's song "Yawara", which won the grand prix award at the Japan Record Award in 1965. Koga was also an original composer of Hibari's 1966 cover song "Kanashii Sake" (悲しい酒). His music, called "Koga melody", became a base of modern enka and he became known as "the father of modern enka".

On the other hand, Hachidai Nakamura also composed the Johnnys' 1964 debut single "Wakai Namida." Japanese guitarist Yūzō Kayama also produced his 1965 hit song "Kimi to Itsumademo" as a singer. British rock band The Beatles visited Japan and had a concert at the Nippon Budokan in 1966. With the aim of breaking the traditional style, Group Sounds band The Blue Comets' 1966 song "Aoi Hitomi" (青い瞳), originally released as an English song, was released as a Japanese song. In 1966, folk singer Ryoko Moriyama, a daughter of jazz musician Hisashi Moriyama, also released hit song "Kyō no Hi wa Sayōnara" (今日の日はさようなら). The Blue Comets' song "Blue Chateau" won the grand prix award at the Japan Record Award in 1967. The Folk Crusaders' 1967 song "I Only Live Twice" also had a big impact on Japanese popular music. New musical movement called "Kayō Pops" (歌謡ポップス) also a string of hits such as Ayumi Ishida's 1968 song "Blue Light Yokohama", composed by Kyohei Tsutsumi.

Group Sounds became unpopular in the late 1960s in Japan. Then, Group Sounds was displaced by "New Rock" in Japanese underground rock music around 1970. Japanese-language rock band Happy End became one of prototypes of modern J-pop. Mickey Curtis formed rock band "Samurai" in 1969 in U.K. and later scouted the Japanese band "Carol" in which leader was Eikichi Yazawa.

Legacy
A part of Ryoichi Hattori's Western-style music during that period remained in Western-style classical music of Japan and was transvalued in 2000s. His tribute album was released on October 17, 2007. Various musicians such as Hideaki Tokunaga (for "Wakare no Blues"), Kazumasa Oda (for "Suzhou Nocturne"), Masaharu Fukuyama (for "Tokyo Boogie-woogie") and Tokyo Ska Paradise Orchestra (for "Aoi Sanmyaku") took part in the album. The tribute album debuted at the number-ten position on the Japanese Oricon weekly album charts.

title: Ryūkōka


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Celandine

Celandine ( or ) is a common name for three species of flowers:
 * Chelidonium majus, greater celandine, in the poppy family
 * Ficaria verna, Lesser celandine (formerly Ranunculus ficaria), in the buttercup family
 * Stylophorum diphyllum, celandine-poppy, in the poppy family

Celandine may also refer to:
 * Celandine (novel), a novel by Steve Augarde
 * HMS Celandine

title: Celandine


text: User talk:69.150.185.16

title: User talk:69.150.185.16


text: User talk:130.74.34.153

title: User talk:130.74.34.153


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Kawachi ondo

Kawachi Ondo (河内音頭) is a kind of Japanese folk song that originates from Yao City in the old Kawachi region of Japan, now part of modern-day Osaka Prefecture. This song's style and melody are said to have evolved from another folk song called Gōshū Ondo from Shiga Prefecture, known as Goshu in earlier days. Kawachi Ondo accompanies the Bon dance (also known as Bon Odori) in the Osaka/Kawachi region of Japan, however, this song has recently grown in popularity and is often played at other major Bon dances, even in Tokyo. Emmanuelle Loubet writes that Kawachi Ondo has long had a grassroots vitality and that the Kawachi area's association with the working class, yakuza, street fights, rough language, and Buraku communities has likely contributed to the form's close links to community practice rather than being "pasteuriz[ed] for consumption by the masses."

Form
"Kawachi Ondo" is a fluid form of traditional folk music. It has a common melody and a returning chorus, but the lyric is fluid. This folk tune is used to tell epic tales, usually about historic people, lore, and/or geography, even yakuza. It can be used to talk about current events, and expert singers are able to improvise lyrics on the spot, as well as sing words directly from a newspaper. There is varying instrumentation for Kawachi Ondo, though the staples are always a taiko drum and the shamisen. Sometimes modern instruments are used in the Kawachi Ondo ensemble, such as electric guitars and electric basses.

Singers
It is considered an art to be able to put lyric to Kawachi Ondo. It takes years of observation and study to become a singer. Expert singers, known as ondotori, become renowned in the area or in parts of Japan where Kawachi Ondo is famous. There is a festival called Kawachi Ondo Matsuri in Yao City, the birthplace of Kawachi Ondo. The festival celebrates the song, and a massive Bon Odori is held where many famous singers go and perform. The most famous singer of Kawachi Ondo is Kawachiya Kikusuimaru of Yao City. Koishimaru Izutsuya's singing is featured on a UNESCO/Smithsonian Folkways recording with extensive liner notes and transcriptions of his live performance.

A Kawachi Ondo singer was traditionally accompanied by one taiko player (on an chudaiko or odaiko) and a shamisen player. Since the 1970s, the shamisen has been increasingly replaced by an electric guitar player.

Dance
There are many ways to dance to Kawachi Ondo. The most famous dance is called "mamekachi". The dance proceeds clockwise around the yagura, though a few steps go in the opposite direction, and it is marked by a succession of three claps before the dance sequence begins again. It may be the most standard of Kawachi Ondo dances, but even this dance will vary slightly from region to region.

There is an alternate dance called "teodori", literally, "hand dance". Most of the movement is in the hands. In contrast, the mamekachi involves a lot of foot work. The teodori dance proceeds counter-clockwise around the yagura and the dancers clap twice before beginning the dance sequence anew. Often to change things, dancers will switch between the mamekachi and teodori dances halfway through a Kawachi Ondo performance, as performances can last up to 30 minutes or so.

Like the song Kawachi Ondo itself, the dance is ever changing and people are always coming up with new ways to dance to it. Guilds will often take an existing dance and add their own flair to it. For example, taiko troupes that decide to join in a local bon odori will often bring their bachi (drum sticks) and incorporate taiko drumming motions into the dance. Martial arts groups will incorporate chopping and kicking moves, etc. Sometimes groups may even come up with an entirely new dance altogether. Enka singer Mitsuko Nakamura is famous for singing Kawachi Ondo and a derivative of the song called Kawachi Otoko Bushi; she is credited for inventing a new Kawachi Ondo dance, and loyal fans get together and dance the "Nakamura Mitsuko" at bon dances.

Goshu Ondo
Kawachi Ondo is closely tied to Goshu Ondo, as it is said Kawachi Ondo evolved from it. The kakegoe "ha iya korase dokoise" is found in both songs and is well known to Japanese citizens of Osaka. As in Kawachi Ondo, the lyrics in Goshu Ondo are fluid, and it takes expertise to become a proficient singer. Singers of Kawachi Ondo are often singers of Goshu Ondo as well. In some parts of Osaka, both are sung alternatively at bon dances.

Kakegoe
Kawachi Ondo has two kakegoe, and they are sung at different times. They are "Ha enya korase, dokkoise!" and "Sorya yoi, dokoi sa, sa no yoiya sansa!"

Excerpt
Japanese: エエンさてはこのばの 皆様へちょいと出ました私は お見かけ通りの若輩で ヨ～ホイホイ
 * ハエンヤコラセ、ドッコイセ！

まかり出ました未熟者 お気に召すようにゃ読めないけれど 七百年の昔から歌い続けた 河内音頭に乗せまして 精魂込めて歌いましょう
 * ソリャヨイドッコイサ、サノヨイヤサンサ

Romaji:  Een sate wa kono ba no  Minasama e choito demashita watakushi wa  Omikake doori no jakuhai de  Yo- hoi hoi
 *  Ha enya korase, dokkoise!

 Makari demashita mijuku-mono  Oki ni mesu you nya yomenai keredo  Nanahyaku-nen no mukashi kara utaitsuzuketa  Kawachi ondo ni nosemashite  Seikon komete utaimasho
 *  Sorya yoi dokkoisa, sa no yoiya sansa!

Translation:  Greetings to everyone here  I've come to address you briefly  Though I'm quite an amateur as you can see  Yo- hoi hoi
 *  Ha enya korase, dokkoise!

 I'm a beginner, coming before you takes great effort  And I may not sing in a pleasant manner  However, I will do my best to sing  This song, Kawachi ondo  Which has been sung for nearly 700 years
 *  Sorya yoi dokkoisa, sa no yoiya sansa!

Media Links

 * Kawachi Ondo Recording
 * Video: Kawachi Ondo Festival, Yao City

title: Kawachi ondo


text:
Tom Griswold

Thomas "Tom" Bruce Griswold (born April 22, 1953 ) co-hosts the radio show The Bob & Tom Show together with Chick McGee, Kristi Lee, and Josh Arnold. Co-host Bob Kevoian retired at the end of 2015. This comedy-based early morning program is among the highest rated in American radio and has been nationally syndicated since 1995. The show is broadcast from studios at WFBQ in Indianapolis, Indiana.

Radio career
Griswold worked in radio in WETO in DeLand, Florida and WMBN and WJML in Petoskey, Michigan. While in Petoskey, Griswold met Bob Kevoian, and the duo moved to Indianapolis to launch The Bob & Tom Show at WFBQ in March 1983. After 12 years of broadcasting to central Indiana, they began syndicating their show nationally on January 6, 1995.

Griswold often hosts or participates in Bob and Tom Radio: The Comedy Tour shows.

Griswold and Kevoian were inducted into the National Radio Hall of Fame on November 5, 2015. The Indiana Broadcasters Association gave Griswold a Lifetime Achievement Award on October 3, 2022, during the association's annual meeting.

Personal life
Griswold was born in Cleveland, Ohio, the son of Herbert Bruce and Sally Griswold. He is a 1971 graduate of University School in Hunting Valley, Ohio and a graduate of Columbia University with a degree in Literature. Griswold is the father of seven children, including three boys and four girls. His children are Sam, Willie, Lucy, Charlie, Sally, Finley and Hart Griswold. At age 4, Finley recovered from emergency surgery to remove a benign brain tumor. Charlie, 27, died suddenly on July 29, 2022.

Griswold's sister is model Janet Griswold de Villeneuve; his nieces are Daisy and Poppy de Villeneuve.

In July 2009, Griswold was hospitalized for nearly a week due to a broken right arm (humerus bone) and a shoulder injury he suffered after falling from a motorcycle. The injury required surgery that included numerous screws and a plate in his arm. He returned to the air on July 30, 2009.

Griswold was hospitalized for heart valve replacement surgery for several days during August 2021. Doctors had initially planned to perform a valve repair operation but determined that a valve replacement "would provide a better long term outcome." Griswold resumed broadcasting on September 13, 2021.

Griswold and fellow Bob and Tom Show cast members occasionally encourage listeners to make charitable contributions. Griswold has supported the Miracle Ride and Riley Children's Foundation, the charitable arm of Riley Hospital for Children.

Television
The Bob and Tom Show, a one-hour video version of the four-hour radio show featuring clips from that morning's broadcast, debuted on WGN America in November 2008 and ran weeknights until its cancellation in September 2010.

A newer, 30-minute Bob and Tom television show aired weeknights and late Saturday evenings from October 5, 2020, through January 8, 2022, on MyIndy-TV 23 (WNDY-TV, Indianapolis). A 20-minute version of Bob and Tom Tonight continues to be posted at 8 p.m. (Eastern Time) weekdays on YouTube and Facebook.

title: Tom Griswold


text:
Category:Airlines of Bulgaria

See Also: List of airlines and List of defunct airlines

title: Category:Airlines of Bulgaria


text:
User:Mlessard/Sandbox

Chien
sdfsdf

title: User:Mlessard/Sandbox


text:
Jean-Marc Gounon

Jean-Marc Gounon (born 1 January 1963) is a French racing driver. He raced in Formula One in and, participating in a total of 9 Grands Prix and scoring no championship points. He is the father of fellow racing driver Jules Gounon.

Career
After winning the French Formula 3 Championship in 1989, Gounon moved into International Formula 3000 in 1990. He was the only man to win F3000 races in a non-Reynard in 1991 and 1992, in a RALT and Lola respectively. He also became known for his quick starts, and might have had another win at Enna in 1991, but was controversially adjudged to have jumped the start in the era before electronic detection. In 1993 Gounon bought a two-race deal with Minardi after Christian Fittipaldi was dropped but he finished neither race, being withdrawn at Suzuka and spinning off in the season-closer, Adelaide's 1993 Australian Grand Prix.

The next year Gounon benefited from Andrea Montermini having broken his leg, and finished 9th for Simtek at his home race, France (Simtek's joint best ever result). He raced in seven grands prix that season and qualified for all of them, being finally replaced after the Portuguese Grand Prix by the better-funded Domenico Schiattarella, ending his F1 career.

Later in his career he went on to drive sports cars.

Complete International Formula 3000 results
(key) (Races in bold indicate pole position; races in italics indicate fastest lap.) † Driver did not finish, but was classified as he had completed more than 90% of the race distance.

Complete Formula One results
(key)

title: Jean-Marc Gounon


text:
Nagauta

literally "long song" (長唄) is a kind of traditional Japanese music played on the shamisen and used in kabuki theater, primarily to accompany dance and to provide reflective interludes.

History
It is uncertain when the shamisen was first integrated into kabuki, but it was sometime during the 17th century; Malm argues that it was probably before 1650.

The first reference to nagauta as shamisen music appears in the second volume of Matsu no ha (1703).

By the 18th century, the shamisen had become an established instrument in kabuki, when the basic forms and classifications of nagauta crystallized as a combination of different styles stemming from the music popular during the Edo period. Meriyasu is considered a subset of nagauta.

Many of the "classic" nagauta repertoire was composed in the 19th century, which is the time of the best-known nagauta composers as well. Many pieces are based on Noh theater, partly due to the number of kabuki plays derived from Noh theater pieces, and many were revived during the 19th century. There is evidence of the influence of Japanese folk music on nagauta too.

During the 19th century, ozashiki nagauta (concert nagauta) developed as a style of nagauta composed for non-kabuki, non-dance performances in which a performer's skill was emphasized. Two classic compositions of ozashiki nagauta are "Azuma hakkei" (1818) and "Aki no irogusa" (1845).

In the 20th century, a number of composers have integrated Western elements into nagauta styles, including playing the shamisen at a faster tempo, in violin cadenza style, or by using larger ensembles to increase the volume. Nagauta is the basis of the Nagauta Symphony, a symphony in one movement composed in 1934 by composer Kosaku Yamada.

title: Nagauta


text: Category:Cincinnati Redlegs managers

title: Category:Cincinnati Redlegs managers


text:
Jesús Iglesias

Jesús Ricardo Iglesias (22 February 1922 in Pergamino – July 11, 2005 in Pergamino), was a racing driver from Argentina. He initially competed with some success in long distance races in Argentina with a Chevrolet Special, before being invited to drive one of the works Gordini Type 16s in the 1955 Argentine Grand Prix. He qualified 17th out of 22 competitors, but had to retire on lap 38 due to transmission failure, although he also seemed to be on the brink of exhaustion because of the boiling heat.

After that Iglesias went back to endurance racing, in which he competed solely in Argentinian races. He had his best result in the Rafaela 500-mile race in 1956, where he took second place in his Chevrolet Special car.

Complete Formula One World Championship results
(key)

title: Jesús Iglesias


text:
Jo Gartner

Josef Anton Gartner (24 January 1954 – 1 June 1986) was a Formula One and sports car endurance driver from Austria. After a successful lower formula career, including a win in the Formula Two Pau Grand Prix, he participated in eight Formula One Grands Prix for Osella during the 1984 season, scoring no points. He was killed in an accident at the 1986 24 Hours of Le Mans.

Early career
Gartner was born in Vienna. In 1972, he began working for the Kaimann Formula Super Vee team in a technical capacity. After buying, modifying and selling a Formula Vee chassis of his own, Gartner began his motor sport career in some hillclimbing events in 1976. In 1977, aged 23, he started competing more seriously, driving in the Volkswagen-supported European Formula Super Vee championship. The following season he finished third in the championship.

He moved up to the European Formula Three Championship in 1979, driving a Martini with support from Renault, and switched to Formula Two in 1980 with a two-year-old March. On his Formula Two debut, Gartner's car was damaged by debris from the accident that killed his countryman Markus Höttinger. He was subsequently invited to take Höttinger's place in the BMW M1 Procar Championship series, in which he raced against Formula One drivers, driving for fellow Austrian Helmut Marko.

In 1981, Gartner drove a year-old Toleman TG280 at selected races and picked up a point with sixth place at the Enna-Pergusa round. He finished the season with two races for the Merzario team, finishing eighth at Mantorp Park. Continuing with Merzario for 1982, Gartner picked up his only point of the season with sixth at the opening round at Silverstone, but the car was generally uncompetitive in a strong field.

For 1983, Gartner decided to return to running his own car, an ex-works Spirit 201. After a fourth place at Hockenheim, he won the Pau Grand Prix when the first driver across the line, Alain Ferté, was disqualified because his car was underweight. This win enabled Gartner to gain the necessary sponsorship for a move to Formula One.

Formula One
In 1984, Gartner had secured the part-time second seat with the struggling Italian Osella team, as teammate to Piercarlo Ghinzani, driving a year-old, non-turbo FA1E. He qualified on his debut at the 1984 San Marino Grand Prix, but his race ended with an engine failure. At his next race, Gartner was given the new turbocharged Osella FA1F as the team decided to run a second car at all the remaining races. At the 1984 British Grand Prix, Gartner was allowed to start in 27th position because the Tyrrell Racing team was participating under appeal. However, his race ended when he was unable to avoid a first-lap accident involving Philippe Alliot and Eddie Cheever. After mechanical failures in the next two races, he finished 12th at the Dutch Grand Prix, five laps down on the winner Alain Prost.

At the Italian Grand Prix at Monza, Gartner qualified 24th but finished fifth, beating fellow Austrian Gerhard Berger into sixth after Ghinzani and Cheever ran out of fuel. However, Gartner was denied the two points normally awarded to the fifth-place finisher, as Osella had only entered one car at the beginning of the season. Berger in sixth was similarly denied his single point, driving for ATS.

Classified 12th at the European Grand Prix although he retired with fuel injection problems, Gartner closed the season with a 16th place classification in Portugal, having run out of fuel. For 1985, he was in contention for a seat at Arrows, but lost out to Berger. He also held talks with Toleman and Osella, but both seats went to drivers with more finance in place.

Endurance racing
Gartner had finished fourth in the 1985 24 Hours of Le Mans in a Porsche 962C along with teammates David Hobbs and Guy Edwards. In 1985, after his season in Formula One, he joined the Fitzpatrick Porsche Group C endurance racing team, driving a Porsche 956, and also campaigned a Porsche 962 for Bob Akin in the IMSA GT Championship. He won the 1986 12 Hours of Sebring, along with teammates Akin and Hans-Joachim Stuck, finishing on three wheels, and also won an international race at Thruxton with Tiff Needell. Gartner was aiming to join the factory Rothman's Porsche team for 1987.

Whilst contesting the 1986 24 Hours of Le Mans for Kremer Racing with teammates Sarel van der Merwe and Kunimitsu Takahashi, Gartner's Porsche 962 suffered a mechanical failure at 2:10 am on the Sunday morning, and turned hard left into the barriers on the Mulsanne Straight at 160 mi/h. The car somersaulted down the track, hit a telephone pole, crashed into trees and then caught fire after it came to a rest on top of the barriers on the opposite side of the track. The accident took out 100 meters of guardrail and debris was strewn over 200 meters. Gartner was killed on impact, due to a broken neck. Although the cause of the accident was never determined, two marshals saw Gartner brake on the straight before the car veered off into the barriers. Gartner was the last fatality at the Le Mans 24 Hours under race conditions until Allan Simonsen was killed in the 2013 race.

Complete European Formula Two Championship results
(key)

Complete Formula One results
(key)
 * Notes
 * – Gartner was driving his team's "second entry", and as the team had only entered one car for the entire championship, the second entry was ineligible to score championship points.

title: Jo Gartner


text:
Barahin-e-Ahmadiyya

Al-Barāhīn al-Ahmadīyyah 'alā Haqīqatu Kitāb Allāh al-Qur'ān wa'n-Nabūwwatu al-Muhammadīyyah (Ahmadiyya Arguments in Support of the Book of Allah - the Qur'an, and the Prophethood of Muhammad) is a five-part book written by Mirza Ghulam Ahmad, the founder of the Ahmadiyya Movement. The first two parts were published in 1880 CE, the third volume was published in 1882, the fourth volume in 1884 and the fifth volume in 1905. In writing the book, Ghulam Ahmad sought to rejuvenate Islam by arguing for the validity of its principles and vindicating its teachings in response to Christian and Hindu polemics against Islam as well as atheistic philosophies. In this context, a significant portion of the subject matter of the book is dedicated to the defence of Islam as a whole against the criticism of Muhammad, the Qur'an and Islam that was raised in the 18th and 19th centuries predominantly by Christian missionaries and Hindu revivalists.

Along with the publication of the book, Ghulam Ahmad issued a poster advertising a reward of 10,000 rupees (the total value of his property in 1879) for anyone who could rebut his arguments in favor of the divine nature of the Quran and the authenticity of Muhammad's claim to prophethood; or could present at the very least one-fifth of the 'excellences' as presented in the Barāhīn in favour of Islam, in favour of their own religion, scripture and founder(s).

The work was initially intended to be a fifty-volume series in the defence of Islam, however, Ghulam Ahmad's claim to be divinely appointed as the expected Mahdi and Messiah during the course of its writing and following the publication of volume four marked a major turning point in his life. The series thus ended with the fifth volume. The Barāhīn proved to be a useful source for the defence of Islamic doctrine and was critically acclaimed by many Indian Muslim scholars at the time, earning Ghulam Ahmad recognition as an expert in formulating arguments against Christians and Hindus among the intellectual circles of the Punjab. However, other aspects of the work proved highly controversial within the Muslim community itself because of the author's messianic claims and his claim to be a recipient of revelation.

The Conditions for the Challenge
In the announcement contained in part one, Ghulam Ahmad sets out the form, conditions and criteria of the challenge and offers a reward of 10,000 rupees (total value of the author's property) to the respondent, provided that three judges agreed upon by both parties, 'unanimously give the verdict that the conditions' have been met.
 * Anyone from the 'various religions and creeds' is invited to prove that their holy books are equal in status to the Qur'an by presenting such arguments in support of and derived purely from their central scriptures, as the author has done from the Qur'an in support of its truth and that of the Islamic prophet Muhammad.
 * If one is unable to advance the same number of arguments as he has, then one may produce half, or one-third, or one-fourth, or one-fifth of them or at the least refute his arguments one by one.
 * The permission to advance up to one fifth of the arguments does not pertain to the total number of arguments but rather to each "category of arguments" that is, (a) arguments based on the 'inherent excellences' or internal evidence of the truth of the holy scripture and that of the religion's founder; and (b) arguments based on external evidence, upon 'objective facts and established, recurrent events'. These two categories are further divided into the 'simple argument' and the 'composite argument', the former being that which is independently and in itself sufficient evidence of divine origin and truth; the latter that whose validity requires a set of mutually dependent arguments.

 * If he is unable to advance arguments from his own scripture or present even one fifth of the arguments in accordance with the conditions then he must acknowledge by a written submission that the 'inadequacy and irrationality of his scripture has rendered him incapable of fulfilling this clause.'

Contents
The first and second volumes are largely introductory in their nature and present an outline of the book. Ghulam Ahmad listed six points to which the book adheres.

Part III
In the third volume Ghulam Ahmad laments at the poor condition and plight of the Muslims and has shown great concern for them. The subject of external and internal proofs of the truth and excellences of the Quran (قرﺁن) are dealt with at length.
 * It contains all the truths based on the principles of the knowledge of religion; all the truths put together can be called Islam
 * It is claimed to contain 300 arguments for truth of Islam
 * It contains answers to the allegations, accusations, objections and whimsical views of the opponents of Islam, like Jews, Christians, Magians, Aryas, Brahmins, Naturalists, Atheists, idol worshippers and non-religious people.
 * It contains a discussion on the basic religious beliefs of other religions.
 * It contains the explanation of the secrets of the word of God. The wisdom of the Quran becomes manifest throughout.
 * All the discussions have been penned with great coolness and fineness and in perfect accordance with the rules of discussion; everything has been said in a lucid manner and understanding has been made easy.

Part IV
The fourth volume discusses the need for the word of God (revelation). The excellence and uniqueness of Al-Fatiha (opening chapter of the Qur'an) and other verses of the Quran are discussed. A comparison is made between the teachings of the Quran and those of the New Testament. It also compares the nature of God as presented in the Vedas arguing that they do not address the idea of God's oneness and leave the concept of God unclear, open and miscible. Certain prophecies are made of which many people were told of beforehand. The miracles of Jesus, the meaning and nature of salvation and how it can be attained are also discussed.

Towards the end of this volume, Ghulam Ahmad claimed that he had received a sudden manifestation of God, the like of which had been received by Moses and that God addressed him saying Verily I am your Lord. Thereafter he was made aware of such secrets of 'spiritual heights' as could not be comprehended merely by human wit and intelligence. With this he declared that he no longer had any control over this book, but that it was God alone who knew how it would proceed.

Part V
This volume starts with a description of what constitutes a true and living religion and stresses the point that mere stories and legends of ancient times are not enough to establish the truth of a religion, it must have the continued miraculous manifestation of the words and deeds of the Almighty God up to the present. Any religion that is not true and is not living will certainly be devoid of these manifestations. He then continues to explain what a miracle really is and why it is essential for miracles to take place. He adds that living miracles and signs and not merely the stories of bygone ages are the sure sign of a living religion.

An extended supplement is attached to this volume. Ghulam Ahmad explains the unusual delay of 23 years to write the 5th Part (1905) of Barahin-e-Ahmadiyya; after the initial four parts (1884), during which period he wrote more than 80 other books. Ahmad explains that the delay was the Will of God, so that many of the Revelations, he received 23 years earlier and published in the initial parts, would have been fulfilled. He answers objections raised by some people; the death of Jesus is also dealt with in the light of verses of the Quran. After the supplement, Ghulam Ahmad intended to add an epilogue, the notes of which have been added. These notes explain what Islam really is according to Ghulam Ahmad, an explanation of the teachings of the Quran and the fulfillment of promises that he claimed God had made with him.

The fifth volume of the Barahin ends with an explanation of certain revelations which Ghulam Ahmad claimed to have received in which he was addressed as Jesus. About his claim he states (with which ends the fifth volume):

Translations
The book was written largely in Urdu. Since 2018 all five parts of Barahin-e-Ahmadiyya have been translated into English by the Ahmadiyya Muslim Community. Parts III, IV, and V have been partially translated into English by the Lahore Ahmadiyya Movement for the Propagation of Islam.

title: Barahin-e-Ahmadiyya


text:
Jo Schlesser

Joseph Théodule Marie Schlesser (18 May 1928 – 7 July 1968) was a French Formula One and sports car racing driver. He participated in three World Championship Grands Prix, including the 1968 French Grand Prix in which he was killed. He scored no championship points. He was the uncle of Jean-Louis Schlesser who himself became a Formula One driver in the 1980s.

Early career
Schlesser began his motor sport career in 1952, when he rallied a Panhard before, in 1954, trying the then popular French class of racing known as Monomill. His career was then interrupted for three years whilst he was working in Mozambique but he returned to Europe in 1957 when he finished second in the Rome–Liège–Rome Rally in a Mercedes. He then raced a Ferrari 250 GT but without much success until 1960 when he finished second in class at the Nürburgring 1000 km and second overall at Rouen. He also raced a Cooper in Formula Two in 1960 but only achieved a sixth place at Syracuse. In 1961 his season was cut short by an accident at Le Mans but he returned in 1962 with a Formula Junior Brabham.

In 1964 Schlesser moved to the new one-litre Formula Two and became a highly regarded competitor in European Formula Two in the pre-European Formula Two Championship era. In 1966 he joined the works Matra Formula Two team and continued with the same team as Ford France in 1967. In 1968 he joined his close friend Guy Ligier to race McLarens.

Jo Schlesser also raced in NASCAR, finishing 13th in the 1964 Daytona 500 as a teammate to Ned Jarrett.

Formula Two
Schlesser participated in the 1966 German Grand Prix at the Nürburgring with a Formula Two (F2) specification Matra MS5-BRM 1.0 litre and again in 1967 at the same venue with an F2 Matra MS5-Cosworth 1.6 litre. In 1966, he finished 10th in the overall classification and third in the Formula Two classification. In 1967, he was forced to retire with a clutch problem after two laps.

Formula One and Death
An opportunity for a Formula One seat came for Schlesser in the 1968 with Honda. The Honda team had completed an experimental air-cooled Formula One car (the RA302) which had been tested by their works driver John Surtees. Surtees pronounced it as not ready for racing, and a potential deathtrap. Undaunted, and with the financial help of Honda France, Honda entered it for the French Grand Prix at Rouen. Being the local hero, Schlesser was hired to drive it. After two laps, the car slid wide at the Six Frères corner and crashed sideways into a bank. The magnesium-bodied Honda and 58 laps' worth of fuel ignited instantly, leaving Schlesser no chance of survival. As a result, Honda withdrew from Formula One at the end of the 1968 season after Surtees had again refused to drive the car in the Italian Grand Prix.

Legacy
Guy Ligier, a close friend, former teammate and business partner, established his company Ligier Cars shortly after Schlesser's death, in fulfillment of the dream that they had shared, to build a "good car". Ligier cars would receive type designators beginning with "JS" as a tribute to Schlesser. This tradition is being continued by Onroak, the current owner of Ligier Cars. Italian company Dallara would later adopt this style of nomenclature for their 2012 IndyCar entry by naming it after the new car's test driver Dan Wheldon, who had died in the final race of the new car's predecessor.

His nephew, Jean-Louis Schlesser, would also become a successful racing driver. He started in one Formula One Grand Prix, won the World Sportscar Championship and the Paris–Dakar Rally twice (1999 and 2000).

NASCAR
(key) ( Bold – Pole position awarded by qualifying time. Italics – Pole position earned by points standings or practice time. * – Most laps led. )

Complete Formula One World Championship results
(key)

Non-championship Formula One results
(key)

Complete European Formula Two Championship results
(key)

title: Jo Schlesser


text:
Jo Vonlanthen

Joseph Vonlanthen (born 31 May 1942) is a former racing driver from Switzerland. He participated in one Formula One World Championship Grand Prix, on 17 August 1975, driving a Williams. He retired with engine failure, scoring no championship points.

Vonlanthen started in Formula Vee, before progressing to Formula Three, where he won the Swiss Formula 3 Championship. He found things a little tougher in Formula Two, but managed to secure a seat with Frank Williams for the non-championship Swiss Grand Prix in 1975, where he finished 14th. He also made a World Championship start in the 1975 Austrian Grand Prix. Vonlanthen can be considered lucky to have started this race, as he was only allowed to start when Wilson Fittipaldi suffered an injury in practice which prevented him from taking his place on the grid.

He subsequently returned to Formula 2 before disappearing from the sport's higher levels.

Complete European Formula Two Championship results
(key) (Races in bold indicate pole position; races in italics indicate fastest lap)

Complete Formula One World Championship results
(key) (Races in bold indicate pole position, races in italics indicate fastest lap)

title: Jo Vonlanthen


text:
Talk:Vauxhall Slant-4 engine

American V-8
Article mentions that the design was based on an American V-8. Anyone know which one?--Pqdave 20:08, 2 Dec 2004 (UTC)

 * My recollection is that it was one that was never produced, but reached the prototype stage only. The slant-4 was one way of recovering some of the tooling and R&D costs invested in it. However, this is only a vague memory that "somebody once told me" so it may be totally wrong. There is probably an interesting story here, if it is even possible to dig it up after all this time. Graham 22:32, 2 Dec 2004 (UTC)

 * The current article text, which states that the engine was developed from a (prototype) V8 GM design, is in agreement with what is stated in the only source I can locate, which is an extensive article in "Classics" magazine from June 1997. So whoever keeps reverting this under an anon IP address, if you want to contest it, please a) register yourself so it can be discussed (and so that your input can be taken seriously), and b) cite your sources. Sentences such as "...you can see what a ludicrous notion this is" are POV and unencyclopedic. The V8 design was a prototype and never reached production in that form, so it probably differed greatly from the usual V8 American iron that you are using as a comparison. Graham 05:43, 20 March 2006 (UTC)

Merging?
The Triumph Slant-4 engine article should be merged in as a section of this article as is the Lotus 907. --Mach535 03:13, 5 December 2006 (UTC)

 * From the description it sounds like there are two different engines that both are called "slant four". // Liftarn

 * Of course the two engines are totally unrelated. A merge would be silly. retirle the pages Slant Four (Vauxhall) and Slant Four (Triumph) instead. 203.87.74.230 04:10, 24 January 2007 (UTC)

First Paragraph
The last sentence in the first paragraph is incorrect. The vast majority of modern engines do not use a rubber belt but use the superior chains. Almost all engines produced in America in the past 10 years use chain-driven camshafts. The statement might have been true 30 years ago. I cannot supply sources, so I will just delete the unverifiable statement.

 * Well, pretty much every European/Japanese engine I've looked at lately uses toothed rubber belts. Maybe chains are considered "superior" in America, but it doesn't mean they are used on the majority of engines worldwide. I'm not adding the passage back in because I don't have a source for any actual figures either, but don't assume that what you know is the whole story. 58.168.91.115 (talk) 14:46, 23 September 2008 (UTC)

title: Talk:Vauxhall Slant-4 engine


text:
Joe Kelly (racing driver)

Joseph Michael Kelly (13 March 1913 – 28 November 1993) was an Irish racing driver and businessman, who entered into the 1950 and 1951 British Grand Prix.

Racing career
By profession Kelly was a motor dealer from Dublin and he used the profits from this business to indulge his interest in motorsport. He raced a Maserati 6CM on 20 August 1949, during the 1949 BRDC International Trophy meeting at Silverstone Circuit. It was the first race meeting to use the former airfield's perimeter roadways, rather than the main runways. The event was held that day over two heats of 20 laps and one final of 30 laps of the Grand Prix circuit. The final was won by Italian Alberto Ascari driving a Ferrari; Ascari would go on to win the Formula One World Championship twice. The race meeting was marred by the death of St. John Horsfall in an accident during the final race.

In 1950, Kelly – using his own Alta GP car, the last built – participated in the 1950 and 1951 British rounds of the Formula One World Championship. He was not classified in the results of either race, scoring no championship points and his best grid position was 18th place, but his persistence with the Alta GP car paid off in 1952 with third place in the Ulster Trophy at Dundrod. His Alta was later modified to accept a naturally aspirated Bristol straight-6 engine to become the Irish Racing Automobile. He also owned and raced a Jaguar C-Type sports car which he raced in Ireland at "The Curragh", known throughout the world as the home of Irish horse racing, and could also boast of having no less than two motor racing circuits in the late 1940s and early fifties. Known as the "Short" circuit and the "Big" circuit, both played host to great entries and attracted huge crowds. The Short circuit was first used in 1947 and catered for both car and motorcycle events. It was used until the late fifties, whereas the "Big" circuit was the venue for the famous International Wakefield Trophy car races which were held annually from 1949 to 1954. At a June meeting the lap record was broken by Kelly, this time driving a Maserati. This was the first purpose-built racing car to compete at the Curragh. Up until then the entries consisted mostly of MGs and home or garage built "specials". The crowd had become a great fan of Kelly and he certainly gave them a demonstration of high speed racing that day. The record which he set that day was to remain unbroken until 1954, when he again shattered it by almost 10 mph, this time in a Ferrari sports car.

His own full-time driving career came to an end in 1955, following a serious accident at the Oulton Park circuit. However, he did compete in some hill climbs in later life driving Porsche and Ferrari sports cars, at Wicklow in Ireland. His Jaguar C-Type is still raced in historic meetings around the world, as is his Ferrari Monza.

Business life

Kelly was first a businessman; his racing took second place to making money. His car dealing and property trading came high on his list of priorities; he owned many very famous homes during his property dealing days in the 1970s and 80's in Ireland and England. He was very well known in his native Dublin. He hit the Irish Press in the Fifties due to being the first Irishman to get a royal invitation to the first British Grand Prix at Silverstone. Following his withdrawal from racing, Kelly concentrated on his business interests, which included the Irish Ferrari concession.

Collections and later life
After 1955 and the crash at Oulton Park, Kelly worked on building up car showrooms in England, then in 1969 sold them all and decided to move back to Athy, Ireland. This is where he started his property portfolio which resulted in Kelly owning some of the most impressive estates in the country, including Old Conna Hill near Dublin.

In the late 1970s and 80s Kelly started a collection of rare and expensive cars which included Lamborghini, Ferrari and Rolls-Royce.

Whilst he spent most of his life in Ireland, Kelly died in Neston, Cheshire, England.

Complete Formula One World Championship results
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title: Joe Kelly (racing driver)