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Héloïse

Héloïse (c. 1100–01? – 16 May 1163–64?), variously Héloïse d'Argenteuil or Héloïse du Paraclet, was a French nun, philosopher, writer, scholar, and abbess.

Héloïse was a renowned "woman of letters" and philosopher of love and friendship, as well as an eventual high-ranking abbess in the Catholic Church. She achieved approximately the level and political power of a bishop in 1147 when she was granted the rank of prelate nullius.

She is famous in history and popular culture for her love affair and correspondence with the leading medieval logician and theologian Peter Abelard, who became her colleague, collaborator and husband. She is known for exerting critical intellectual influence upon his work and posing many challenging questions to him such as those in the Problemata Heloissae.

Her surviving letters are considered a foundation of French and European literature and primary inspiration for the practice of courtly love. Her erudite and sometimes erotically charged correspondence is the Latin basis for the bildungsroman genre and serve alongside Abelard's Historia Calamitatum as a model of the classical epistolary genre. Her influence extends on later writers such as Chrétien de Troyes, Geoffrey Chaucer, Madame de Lafayette, Thomas Aquinas, Choderlos de Laclos, Voltaire, Rousseau, Simone Weil, and Dominique Aury.

Name
Héloïse is variously spelled Heloise, Helöise, Héloyse, Hélose, Heloisa, Helouisa, Eloise, and Aloysia. Her first name is probably a feminization of Eloi, the French form of Saint Eligius, a Frankish goldsmith, bishop, and courtier under Dagobert I much venerated in medieval France. Some scholars alternatively derive it from Proto-Germanic reconstructed as *Hailawidis, from *hailagaz ("holy") or *hailaz ("healthy") and *widuz ("wood, forest"). The details of her family and original surname are unknown. She is sometimes called Heloise of Argenteuil (Héloïse d'Argenteuil) from her childhood convent or Heloise of the Paraclete (Héloïse du Paraclet) from her midlife appointment as abbess of the convent of the Paraclete near Troyes, France.

Background and education
Early in life, Héloïse was recognized as a leading scholar of Latin, Greek and Hebrew hailing from the convent of Argenteuil just outside Paris, where she was educated by nuns until adolescence. She was already renowned for her knowledge of language and writing when she arrived in Paris as a young woman, and had developed a reputation for intelligence and insight. Abélard writes that she was nominatissima, "most renowned" for her gift in reading and writing. She wrote poems, plays and hymns, some of which have been lost.

Her family background is largely unknown. She was the ward of her maternal uncle (avunculus) Canon Fulbert of Notre Dame and the daughter of a woman named Hersinde, who is sometimes speculated to have been Hersint of Champagne (Lady of Montsoreau and founder of the Fontevraud Abbey) or possibly a lesser known nun called Hersinde at the convent of St. Eloi (from which the name "Heloise" would have been taken).

In her letters she implies she is of a lower social standing than Peter Abélard, who was originally from the lower nobility, though he had rejected knighthood to be a philosopher. Speculation that her mother was Hersinde of Champagne/Fontrevaud and her father Gilbert Garlande contests with Heloise's depiction of herself as lower class than Abelard. Hersinde of Champagne was of lower nobility, and the Garlandes were from a higher social echelon than Abelard and served as his patrons. The Hersinde of Champagne theory is further complicated by the fact that Hersinde of Champagne died in 1114 between the ages of 54 and 80, implying that she would have had to have given birth to Heloise between the ages of 35 and 50.

What is known for sure is that her Uncle Fulbert, a canon of Notre Dame collected her to Notre Dame from her childhood home in Argentuil. By her mid teens to early twenties, she was renowned throughout France for her scholarship. While her birth year is disputed, she is traditionally held to be about 15 to 17 when meeting Abelard. By the time she became his student, she was already of high repute herself. As a poetic and highly literate prodigy of female sex familiar with multiple languages, she attracted much attention, including the notice of Peter the Venerable of Cluny, who notes that he became aware of her acclaim when he and she were both young. She soon attracted the romantic interest of celebrity scholar Peter Abelard.

Heloise is said to have gained knowledge in medicine or folk medicine from either Abelard or his kinswoman Denise and gained reputation as a physician in her role as abbess of Paraclete.

Meeting Abelard
In his autobiographical piece and public letter Historia Calamitatum (c. 1132?), Abélard tells the story of his relationship with Héloïse, whom he met in 1115, when he taught in the Paris schools of Notre Dame. Abelard describes their relationship as beginning with a premeditated seduction, but Heloise contests this perspective adamantly in her replies. (It is sometimes speculated that Abelard may have presented the relationship as fully of his responsibility in order to justify his later punishment and withdrawal to religion and/or in order to spare Heloise's reputation as an abbess and woman of God.) Heloise contrastingly in the early love letters depicts herself as the initiator, having sought Abelard herself among the thousands of men in Notre Dame and chosen him alone as her friend and lover.

In his letters, Abelard praises Heloise as extremely intelligent and just passably pretty, drawing attention to her academic status rather than framing her as a sex object: "She is not bad in the face, but her copious writings are second to none." He emphasizes that he sought her out specifically due to her literacy and learning, which was unheard of in most un-cloistered women of his era.

It is unclear how old Héloïse was at the time they became acquainted. During the twelfth century in France, the typical age at which a young person would begin attending university was between the ages of 12 and 15. As a young female, Heloise would have been forbidden from fraternizing with the male students or officially attending university at Notre Dame. With university education offered only to males, and convent education at this age reserved only for nuns, this age would have been a natural time for her uncle Fulbert to arrange for special instruction. Heloise is described by Abelard as an adolescentula (young woman or female young adult). Based on this description, she is typically assumed to be between fifteen and seventeen years old upon meeting him and thus born in 1100–01. There is a tradition that she died at the same age as did Abelard (63) in 1163 or 1164. The term adolescent, however, is vague, and no primary source of her year of birth has been located. Recently, as part of a contemporary investigation into Heloise's identity and prominence, Constant Mews has suggested that she may have been so old as her early twenties (and thus born around 1090) when she met Abelard. The main support for his opinion, however, is a debatable interpretation of a letter of Peter the Venerable (born 1092) in which he writes to Héloïse that he remembers that she was famous when he was still a young man. Constant Mews assumes he must have been talking about an older woman given his respect for her, but this is speculation. It is just as likely that a female adolescent prodigy amongst male university students in Paris could have attracted great renown and (especially retrospective) praise. It is at least clear that she had gained this renown and some level of respect before Abelard came onto the scene.

Romantic liaison
In lieu of university studies, Canon Fulbert arranged for Heloise's private tutoring with Peter Abelard, who was then a leading philosopher in Western Europe and the most popular secular canon scholar (professor) of Notre Dame. Abelard was coincidentally looking for lodgings at this point. A deal was made—Abelard would teach and discipline Heloise in place of paying rent.

Abelard tells of their subsequent illicit relationship, which they continued until Héloïse became pregnant. Abelard moved Héloïse away from Fulbert and sent her to his own sister, Dionysia, in Brittany, where Héloïse gave birth to a boy, whom she called Astrolabe (which is also the name of a navigational device that is used to determine a position on Earth by charting the position of the stars).

Abelard agreed to marry Héloïse to appease Fulbert, although on the condition that the marriage should be kept secret so as not to damage Abélard's career. Heloise insisted on a secret marriage due to her fears of marriage injuring Abelard's career. Likely, Abelard had recently joined Religious Orders (something on which scholarly opinion is divided), and given that the church was beginning to forbid marriage to priests and the higher orders of clergy (to the point of a papal order re-affirming this idea in 1123), public marriage would have been a potential bar to Abelard's advancement in the church. Héloïse was initially reluctant to agree to any marriage, but was eventually persuaded by Abelard. Héloïse returned from Brittany, and the couple was secretly married in Paris. As part of the bargain, she continued to live in her uncle's house.

Tragic turn of events
Fulbert immediately went back on his word and began to spread the news of the marriage. Héloïse attempted to deny this, arousing his wrath and abuse. Abelard rescued her by sending her to the convent at Argenteuil, where she had been brought up. Héloïse dressed as a nun and shared the life of the nuns, though she was not veiled. Fulbert, infuriated that Heloise had been taken from his house and possibly believing that Abelard had disposed of her at Argenteuil in order to be rid of her, arranged for a band of men to break into Abelard's room one night and castrate him. In legal retribution for this vigilante attack, members of the band were punished, and Fulbert, scorned by the public, took temporary leave of his canon duties (he does not appear again in the Paris cartularies for several years).

After castration, filled with shame at his situation, Abélard became a monk in the Abbey of St Denis in Paris. At the convent in Argenteuil, Héloïse took the veil. She quoted from Cornelia's speech in Lucan's Pharsalia: "Why did I marry you and bring about your fall? Now...see me gladly pay."

It is commonly portrayed that Abelard forced Heloise into the convent due to jealousy. Yet, as her husband was entering the monastery, she had few other options at the time, beyond perhaps returning to the care of her betrayer Fulbert, leaving Paris again to stay with Abelard's family in rural Brittany outside Nantes, or divorcing and remarrying (most likely to a non-intellectual, as canon scholars were increasingly expected to be celibate). Entering religious orders was a common career shift or retirement option in twelfth-century France. Her appointment as a nun, then prioress, and then abbess was her only opportunity for an academic career as a woman in twelfth-century France, her only hope to maintain cultural influence, and her only opportunity to stay in touch with or benefit Abelard. Examined in a societal context, her decision to follow Abelard into religion upon his direction, despite an initial lack of vocation, is less shocking.

Astrolabe, son of Abelard and Heloise
Shortly after the birth of their child, Astrolabe, Heloise and Abelard were both cloistered. Their son was thus brought up by Abelard's sister, Dionysia, at Abelard's childhood home in Le Pallet. His name derives from the astrolabe, a Persian astronomical instrument said to elegantly model the universe and which was popularized in France by Adelard. He is mentioned in Abelard's poem to his son, the Carmen Astralabium, and by Abelard's protector, Peter the Venerable of Cluny, who wrote to Héloise: "I will gladly do my best to obtain a prebend in one of the great churches for your Astrolabe, who is also ours for your sake".

'Petrus Astralabius' is recorded at the Cathedral of Nantes in 1150, and the same name appears again later at the Cistercian abbey at Hauterive in what is now Switzerland. Given the extreme eccentricity of the name, it is almost certain these references refer to the same person. Astrolabe is recorded as dying in the Paraclete necrology on 29 or 30 October, year unknown, appearing as "Petrus Astralabius magistri nostri Petri filius" (Peter Astrolabe, son of our magister [master] Peter).

Later life
Heloise rose in the church, first achieving the level of prioress of Argenteuil. At the disbandment of Argenteuil and seizure by the monks of St Denis under Abbot Suger, Heloise was transferred to the Paraclete, where Abelard had stationed himself during a period of hermitage. (He had dedicated his chapel to the Paraclete, the holy spirit, because he "had come there as a fugitive and, in the depths of my despair, was granted some comfort by the grace of God". ) They now rededicated it as a convent, and Abelard moved on to St. Gildas in Brittany where he became abbot. Heloise became prioress and then abbess of the Paraclete, finally achieving the level of prelate nullius (roughly equivalent to bishop). Her properties and daughter-houses (including the convents of Sainte-Madeleine-de-Traîne (c. 1142), La Pommeray (c. 1147-51?), Laval (ca. 1153), Noëfort (before 1157), Sainte-Flavit (before 1157), Boran / Sainte-Martin-aux-Nonnettes (by 1163) ) extended across France, and she was known as a formidable businesswoman.

Correspondence
The primary correspondence existing today consists of seven letters (numbered Epistolae 2–8 in Latin volumes, since the Historia Calamitatum precedes them as Epistola 1). Four of the letters (Epistolae 2–5) are known as the 'Personal Letters', and contain personal correspondence. The remaining three (Epistolae 6–8) are known as the 'Letters of Direction'. An earlier set of 113 letters discovered much more recently (in the early 1970s) is vouched to also belong to Abelard and Heloise by historian and Abelard scholar Constant Mews.

Correspondence began between the two former lovers after the events described in the last section. Héloïse responded, both on the behalf of the Paraclete and herself. In letters which followed, Héloïse expressed dismay at problems that Abelard faced, but scolded him for years of silence following the attack, since Abelard was still wed to Héloïse.

Thus began a correspondence both passionate and erudite. Héloïse encouraged Abelard in his philosophical work, and he dedicated his profession of faith to her. Abelard insisted that his love for her had consisted of lust, and that their relationship was a sin against God. He then recommended her to turn her attention toward Jesus Christ who is the source of true love, and to consecrate herself fully from then on to her religious vocation.

At this point the tenor of the letters changes. In the 'Letters of Direction', Héloïse writes the fifth letter, declaring that she will no longer write of the hurt that Abelard has caused her. The sixth is a long letter by Abelard in response to Héloïse's first question in the fifth letter about the origin of nuns. In the long final, seventh letter, Abelard provides a rule for the nuns at the Oratory of the Paraclete, again as requested by Héloïse at the outset of the fifth letter.

The Problemata Heloissae (Héloïse's Problems) is a letter from Héloïse to Abélard containing 42 questions about difficult passages in scripture, interspersed with Abelard's answers to the questions, probably written at the time when she was abbess at the Paraclete.

Philosophy and legacy
Héloïse heavily influenced Abelard's ethics, theology and philosophy of love. A scholar of Cicero following in his tradition, Heloise writes of pure friendship and pure unselfish love. Her letters critically develop an ethical philosophy in which intent is centrally placed as critical for determining the moral correctness or "sin" of an action. She claims: "For it is not the deed itself but the intention of the doer that makes the sin. Equity weighs not what is done, but the spirit in which it is done." This perspective influenced Abelard's intention-centered ethics described in his later work Etica (Scito Te Ipsum) (c. 1140), and thus serve as a foundation to the development of the deontological structure of intentionalist ethics in medieval philosophy prior to Aquinas.

She describes her love as "innocent" yet paradoxically "guilty" of having caused a punishment (Abelard's castration). She refuses to repent of her so-called sins, insisting that God had punished her only after she was married and had already moved away from so-called "sin". Her writings emphasise intent as the key to identifying whether an action is sinful/wrong, while insisting that she has always had good intent.

Héloïse wrote critically of marriage, comparing it to contractual prostitution, and describing it as different from "pure love" and devotional friendship such as that she shared with Peter Abelard. In her first letter, she writes that she "preferred love to wedlock, freedom to a bond." She also states, "Assuredly, whomsoever this concupiscence leads into marriage deserves payment rather than affection; for it is evident that she goes after his wealth and not the man, and is willing to prostitute herself, if she can, to a richer." Peter Abelard himself reproduces her arguments (citing Heloise) in Historia Calamitatum. She also writes critically of childbearing and child care and the near impossibility of coexistent scholarship and parenthood. Heloise apparently preferred what she perceived as the honesty of sex work to what she perceived as the hypocrisy of marriage: "If the name of wife seems holier and more impressive, to my ears the name of mistress always sounded sweeter or, if you are not ashamed of it, the name of concubine or whore...God is my witness, if Augustus, who ruled over the whole earth, should have thought me worthy of the honor of marriage and made me ruler of all the world forever, it would have seemed sweeter and more honorable to me to be called your mistress than his empress." (The Latin word she chose now rendered as "whore", scortum [from "scrotum"], is curiously in medieval usage a term for male prostitute or "rent boy".)

In her later letters, Heloise develops with her husband Abelard an approach for women's religious management and female scholarship, insisting that a convent for women be run with rules specifically interpreted for women's needs.

Heloise is a significant forerunner of contemporary feminist scholars as one of the first feminine scholars, and the first medieval female scholar, to discuss marriage, child-bearing, and sex work in a critical way.

Influence on literature
Héloïse is accorded an important place in French literary history and in the development of feminist representation. While few of her letters survive, those that do have been considered a foundational "monument" of French literature from the late thirteenth century onwards. Her correspondence, more erudite than it is erotic, is the Latin basis for the Bildungsroman and a model of the classical epistolary genre, and which influenced writers as diverse as Chretien de Troyes, Madame de Lafayette, Choderlos de Laclos, Rousseau and Dominique Aury.

Early development of the legend

 * Jean de Meun, the first translator of Héloïse's work, is also the first person, in around 1290, to quote, in the Roman de la Rose (verses 8729 to 8802), the myth of Héloïse and Abelard, which must have meant that her work was sufficiently popular in order for the readership to understand the allusion.
 * In around 1337, Petrarch acquired a copy of the Correspondence, which already included the Historia Calamitatum (translated by Jean de Meun). Petrarch added many notes to the manuscript before starting to compose in the following year a Chansonnier dedicated to Laure de Sade.
 * The Breton lament song (Gwerz) titled Loiza ac Abalard sings of the ancient druidess picking 'golden grass' with the features of a sorceress-alchemist known as Héloïse. This spread a popular tradition, perhaps originating in Rhuys, Brittany, and going as far as Naples. This text and its later tradition associated magic with rationalism, which remained an important component of Abelardian theology as it was perceived until the twentieth century.
 * In 1583, the Abbey of Paraclet, heavily damaged during the Wars of Religion, was deserted by its monastic residents who disagreed with the Huguenot sympathies of their mother superior. The Abbess Marie de la Rochefoucauld, named by Louis XIII to the position in 1599 in spite of opposition from Pope Clement VIII, set to work on restoring the prestige of the establishment and organised the cult of Héloïse and Abelard.

Early modern period

 * Following a first Latin edition, that of Duchesne dated to 1616, the Comte de Bussy Rabutin, as part of his epistolary correspondence with his cousin the marquise de Sévigné, sent her a very partial and unfaithful translation on 12 April 1687, a text which would be included in the posthumous collected works of the writer.
 * Alexander Pope, inspired by the English translation that the poet John Hughes made using the translation by Bussy Rabutin, brought the myth back into fashion when he published in 1717 the famous tragic poem Eloisa to Abelard, which was intended as a pastiche, but does not relate to the authentic letters. The original text was neglected and only the characters and the plot were used.
 * Twenty years later, Pierre-François Godard produced a French verse version of Bussy Rabutin's text.
 * Jean-Jacques Rousseau drew on the reinvented figure in order to write Julie ou la Nouvelle Héloïse, which his editor published in 1761 under the title Lettres des deux amans.
 * In 1763, Charles-Pierre Colardeau loosely translated the version of the story imagined by Pope, which depicted Héloïse as a recluse writing to Abelard, and spread the sentimental version of the legend over the continent.
 * An edition designed by André-Charles Cailleau and produced by the heiress of André Duchesne further spread amongst reading audiences a collection of these re-imaginings of the figure of Héloïse.

Romantic period

 * At the very beginning of the romantic period, in 1807, a neo-Gothic monument was constructed for Héloïse and Abelard and was transferred to the Cimetière de l'Est in Paris in 1817.
 * In 1836, A. Creuzé de Lesser, the former Préfet of Montpellier, provided a translation of 'LI poèmes de la vie et des malheurs d'Eloïse et Aballard' which was published alongside his translation of the 'Romances du Cid'
 * In 1836, the scholar Victor Cousin focused on Héloïse as part of his studies on Abelard.
 * In 1839, François Guizot, the former minister for public education, published the posthumous essay of his first wife, Pauline de Meulan, as a preface to the hugely-popular first edition of the Lettres d'Abailard et d'Héloïse, which were transposed rather than translated into French and in two volumes illustrated by Jean Gigoux.
 * In the same year, the colibri Héloïse (Atthis heloisa) is dedicated to her by the ornithologists René Primevère Lesson and Adolphe Delattre.
 * In 1845, Jean-Pierre Vibert created a species of rose named after Héloïse.
 * Following the romantic tradition, Lamartine published in 1859 a version of Héloïse et Abélard.
 * In 1859, Wilkie Collins published the hugely popular novel The Woman in White, which relies on a similar story involving a male tutor ending up in love with his female pupil, told in an epistolary format.
 * Charles de Rémusat, a biographer of Abelard, wrote in 1877 a play based on the story of the medieval figures.

Attribution of works
The authorship of the writings connected with Héloïse has been a subject of scholarly disagreement for much of their history.

The most well-established documents, and correspondingly those whose authenticity has been disputed the longest, are the series of letters that begin with Abelard's Historia Calamitatum (counted as letter 1) and encompass four "personal letters" (numbered 2–5) and "letters of direction" (numbers 6–8) and which include the notable Problemata Heloissae. Most scholars today accept these works as having been written by Héloïse and Abelard themselves. John Benton is the most prominent modern skeptic of these documents. Etienne Gilson, Peter Dronke, and Constant Mews maintain the mainstream view that the letters are genuine, arguing that the skeptical viewpoint is fueled in large part by its advocates' pre-conceived notions.

Heloise, Abelard, and sexual consent
The great majority of academic scholars and popular writers have interpreted the story of Héloïse's relationship with Abelard as a consensual and tragic romance. However, much controversy has been generated by a quote from Abelard in the fifth letter in which he implies that sexual relations with Heloise were, at least at some points, not consensual. While attempting to dissuade Heloise from her romantic memories and encourage her to fully embrace religion, he writes: "When you objected to [sex] yourself and resisted with all your might, and tried to dissuade me from it, I frequently forced your consent (for after all you were the weaker) by threats and blows." Importantly, this passage runs in stark contrast to Heloise's depiction of their relationship, in which she speaks of "desiring" and "choosing" him, enjoying their sexual encounters, and going so far as to describe herself as having chosen herself to pursue him amongst the "thousands" of men in Notre Dame. Nevertheless, working solely from the sentence in Abelard's fifth letter, Mary Ellen Waithe argued in 1989 that Héloïse was strongly opposed to a sexual relationship, thus presenting her as a victim and depicting an Abelard who sexually harassed, abused, and raped his student.

Most scholars differ in their interpretation of Abelard's self-depiction. According to William Levitan, fellow of the American academy in Rome, "Readers may be struck by the unattractive figure [the otherwise self praising Abelard] cuts in his own pages....Here the motive [in blaming himself for a cold seduction] is part protective...for Abelard to take all the moral burden on himself and shield, to the extent he can, the now widely respected abbess of the Paraclete—and also in part justificatory—to magnify the crime to the proportions of its punishment." David Wulstan writes, "Much of what Abelard says in the Historia Calamitatum does not ring true: his arrogation of blame for the cold seduction of his pupil is hardly fortified by the letters of Heloise; this and various supposed violations seem contrived to build a farrago of supposed guilt which he must expiate by his retreat into monasticism and by distancing himself from his former lover."

Heloise is thus motivated in her responses to Abelard's letters to set the record straight, that if anything she had initiated their relationship. Héloïse's writings express a much more positive attitude toward their past relationship than does Abelard. She does not renounce her encounters as sinful and she does not "accept that [Abelard's] love for her could die, even by the horrible act of...castration."

It is important in investigating these allegations of abuse or harassment on Abelard's part to consider the crude sexual ethics of the time (in which a prior relationship was generally taken as establishing consent), Heloise's letters which depict her as complicit if not the initiator of sexual interaction, and Abelard's position as an abbot relative to Heloise, an abbess, towards whom he owed a debt of responsibility and guardianship. By depicting himself—a castrated and now repentant monk—as to blame for their liaison, he denied Heloise her own sexual scandal and maintained the purity of her reputation. An allegation of sexual impropriety on the part of Heloise would furthermore endanger the sanctity of Abelard's property, the Paraclete, which could be claimed by more powerful figures in government or the Catholic Church. Heloise's prior convent at Argenteuil and another convent at St. Eloi had already been shut down by the Catholic hierarchy due to accusations of sexual impropriety by nuns. Monasteries run by male monks were generally in no such danger, so Abelard sealing his reputation as a repentant scoundrel would not harm him.

Waithe indicated in a 2009 interview with Karen Warren that she has "softened the position [she] took earlier" in light of Mews' subsequent attribution of the Epistolae Duorum Amantium to Abelard and Héloïse (which Waithe accepts), though she continues to find the passage troubling.

Burial
Héloïse's place of burial is uncertain. Abelard's bones were moved to the Oratory of the Paraclete after his death, and after Héloïse's death in 1163/64 her bones were placed alongside his. The bones of the pair were moved more than once afterwards, but they were preserved even through the vicissitudes of the French Revolution, and now are presumed to lie in the well-known tomb in Père Lachaise Cemetery in eastern Paris. The transfer of their remains there in 1817 is considered to have considerably contributed to the popularity of that cemetery, at the time still far outside the built-up area of Paris. By tradition, lovers or lovelorn singles leave letters at the crypt, in tribute to the couple or in hope of finding true love.

This remains, however, disputed. The Oratory of the Paraclete claims Abélard and Héloïse are buried there and that what exists in Père Lachaise is merely a monument, or cenotaph. Others believe that while Abelard is buried in the tomb at Père Lachaise, Heloise's remains are elsewhere.

In literature

 * Jean-Jacques Rousseau's 1761 novel, Julie, ou la nouvelle Héloïse, refers to the history of Héloïse and Abélard.
 * Mark Twain's comedic travelogue The Innocents Abroad (1869) tells a satirical, comedic version of the story of Abélard and Héloïse.
 * Etienne Gilson's 1938 Héloïse et Abélard contains a historical account of their lives.
 * George Moore's 1921 novel, Heloise and Abelard, treats their entire relationship from first meeting through final parting.
 * Charles Williams' 1931 novel The Place of the Lion features a character, Damaris, who focuses her research on Peter Abelard.
 * Helen Waddell's 1933 novel Peter Abelard depicts the romance between the two.
 * Dodie Smith's 1948 novel I Capture the Castle features a dog and a cat named Héloïse and Abélard.
 * Marion Meade's 1976 novel Stealing Heaven depicts the romance and was adapted into a film.
 * Sharan Newman's Catherine LeVendeur series of medieval mysteries feature Héloïse, Abélard, and Astrolabe as occasional characters, mentors and friends of the main character, formerly a novice at the Paraclete.
 * Lauren Groff's 2006 short story "L. DeBard and Aliette" from her collection Delicate Edible Birds recreates the story of Héloïse and Abélard, set in 1918 New York.
 * Wendy Waite's 2008 illustrated rhyming children's story Abelard and Heloise depicts a friendship between two cats named after the medieval lovers.
 * Sherry Jones's 2014 novel, The Sharp Hook of Love, is a fictional account of Abélard and Héloïse.
 * Mandy Hager's 2017 novel, Heloise, tells Heloise's story from childhood to death, with frequent reference to their writings.
 * Rick Riordan's 2017 book, Trials of Apollo: The Dark Prophesy, has a pair of gryphons named Heloise and Abelard.
 * Luise Rinser's 1991 novel Abaelard's Liebe (German) depicts the love story of Héloïse and Abelard from the perspective of their son, Astrolabe.
 * Abelard and Héloïse are referenced throughout Robertson Davies's novel The Rebel Angels.
 * Henry Adams devotes a chapter to Abelard's life in Mont Saint Michel and Chartres
 * James Carroll's 2017 novel The Cloister retells the story of Abelard and Héloïse, interweaving it with the friendship of a Catholic priest and a French Jewish woman in the post-Holocaust twentieth century.
 * Melvyn Bragg's 2019 novel Love Without End intertwines the legendary medieval romance of Héloïse and Abélard with a modern-day historian's struggle to reconcile with his daughter.

In art

 * Héloïse et Abeilard, oil on copper, Jean-Baptiste Goyet, 1830.
 * Abaelardus and Heloïse surprised by Master Fulbert, oil, by Romanticist painter Jean Vignaud, 1819
 * Monument to Abelard and Heloise at Le Pallet by Sylviane and Bilal Hassan-Courgeau
 * Heloise & Abelard, painting by Salvador Dalí
 * Abelard und Heloise, oil on canvas, by Gabriel von Max, circa 1900-15, The Jack Daulton Collection

In music

 * Abelard and Heloise is a 1970 soundtrack album by the British Third Ear Band.
 * Mon Abélard, mon Pierre, one track of the quebec singer Claire Pelletier in her album Murmures d'histoire.
 * Pájaros de Portugal, a song of Joaquin Sabina makes reference to their tragedy.

In poetry

 * François Villon's "Ballade des Dames du Temps Jadis" ("Ballad of the Ladies of Times Past") mentions Héloïse and Abélard in the second stanza.
 * Their story inspired the poem, "The Convent Threshold", by the Victorian English poet Christina Rossetti.
 * Their story inspired the poem, "Eloisa to Abelard", by the English poet Alexander Pope.
 * In Robert Lowell's poetry collection History (1973), the poem "Eloise and Abelard" portrays the lovers after their separation.

Onstage and onscreen

 * Ronald Millar's play Abelard & Heloise was a 1971 Broadway production at the Brooks Atkinson Theatre, starring Diana Rigg and Keith Michell, script published by Samuel French, Inc, London, 1970.
 * In the film Being John Malkovich, the character Craig Schwartz (played by John Cusack), a failed puppeteer, stages a sidewalk puppet show depicting correspondence between Héloïse and Abélard. This gets him beaten up by an irate father, due to its sexual suggestiveness.
 * The film, Stealing Heaven (1988), chronicles their story and stars Derek de Lint, Kim Thomson, and Denholm Elliott. The film is based on Marion Meade's 1979 novel of same name.
 * In the 58th episode of The Sopranos (Sentimental Education), Carmela Soprano finds a copy of The Letters of Abelard & Héloïse while using her ex-marital lover Mr. Wegler's bathroom. The book alludes both to the impossibility of Carmela and Mr. Wegler's romantic affair, and arguably, and ironically, to the doomed platonic love between Carmela and her daughter, Meadow: for many years it was a mother-daughter tradition to have tea under the portrait of Eloise at the Plaza Hotel.
 * Anne Carson's 2005 collection Decreation includes a screenplay about Abelard and Héloïse.
 * Henry Miller uses Abelard's "Foreword to Historia Calamitatum" as the motto of Tropic of Capricorn (1938).
 * Howard Brenton's play In Extremis: The Story of Abelard & Heloise was premiered at Shakespeare's Globe in 2006.
 * Michael Shenefelt's stage play, Heloise, 2019

title: Héloïse


text:
Harbor Bowl

The Harbor Bowl was an annual college football bowl game held in San Diego, California from 1947 to 1949. The game was played at Balboa Stadium.

1947 Harbor Bowl
The inaugural Harbor Bowl was played on January 1, 1948 between the Montana State Bobcats and the New Mexico Lobos. The game was played in San Diego. MSU ended the 1st quarter trailing 6–0, but scored 13 in the 2nd to lead 13–6 at halftime. The 3rd quarter produced no score, and UNM scored the tying touchdown on a 2-yard run in the 4th. Huburt Hackett's 35 yard field goal fell short as time expired, keeping the game tied.

1948 Harbor Bowl
The 1948 Harbor Bowl had the Hardin–Simmons Cowboys play against the San Diego State Aztecs. The scoring opened in the 1st when the Cowboys scored two touchdowns to lead 14–0. The Cowboys scored 13 more and pitched another shutout quarter in the 2nd to lead 27–0 at halftime. They did not let up in the 3rd, finding the end zone twice more to lead 41–0. Two more Cowboy touchdowns in the fourth (no PAT on either) set the final score at 53–0. This game marked the first Harbor Bowl shutout. Hardin–Simmons dominated the rushing game, going for 470 yards on the ground to SDSU's 66. This put Hardin–Simmons at 545 total yards.

1949 Harbor Bowl
The third and last Harbor Bowl was played in 1949 in San Diego. Villanova took on Nevada before a crowd of 20,000. 'Nova took a 13–0 lead after two first quarter touchdowns (one PAT was no good) and held that same score into halftime. In the 3rd quarter, 'Nova found the end zone twice more and Nevada scored for the first time to make the score 27–7. The 4th quarter proved scoreless, and the Wildcats won 27–7.

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

title: Harbor Bowl


text:
Mark Kilgard

Mark J. Kilgard is a graphics software engineer working at Nvidia.

Prior to joining Nvidia, Mark Kilgard worked at Compaq and Silicon Graphics. While at Silicon Graphics, he authored the OpenGL Utility Toolkit, better known as GLUT, to make it easy to write OpenGL-based 3D examples and demos. The primary reason for this was the lack of a windowing and input API with OpenGL using GLX.

Mark Kilgard wrote and released many OpenGL technical sample programs during the pushback against Microsoft's competitive FUD against the API, and his GLUT toolkit (ported to Windows by Nate Robins ) allowed these examples to run cross platform on Windows PC systems as well as SGI workstations.

At Nvidia, Mark Kilgard has helped design important parts of 3D graphics APIs. He has written key whitepapers, including "Cg in Two Pages". He is the lead author of the NV path rendering extension—a GPU-accelerated method for rendering vector graphics.

Kilgard graduated from Rice University. He has written two books: OpenGL for the X Window System (1996), and The Cg Tutorial (2003), co-authored with Randima Fernando.

title: Mark Kilgard


text:
Dominican University of California

Dominican University of California is a private university in San Rafael, California. It was founded in 1890 as Dominican College by the Dominican Sisters of San Rafael. It is one of the oldest universities in California.

Dominican is accredited by the Western Association of Schools and Colleges (WASC). More than 60 academic majors, minors and concentrations, including 11 graduate programs are offered with an average class size of 16. In fall 2020, Dominican had 1374 undergraduate students, including 354 transfer students. Ninety-one percent of students are from California, 6% are from other states and 3% from other nations. In fall 2020, 100% of incoming first-year students received financial aid, 68% identify as ethnically diverse and 23% are the first in their family to attend college. In 2019, Dominican University of California introduced a Test-Optional Policy, allowing first-year students applying for admission to have the option to submit SAT or ACT scores, beginning with the fall 2020 cohort.

The university is a member of NCAA Division II and competes in the Pacific West Conference.

Early history
The history of Dominican University of California can be traced to 1850. It was in this year that Joseph Sadoc Alemany was appointed Bishop of Monterey. At the time of this appointment, he was in Italy attending a meeting of the Dominican Order, a Roman Catholic religious order founded by Saint Dominic de Guzmán in France in 1216.

As Bishop Alemany was returning to his new post in California, he stopped in Paris at the Dominican Monastery of the Cross and expressed his desire to have a few Dominican Sisters join him to teach the children of the Forty-niners. A Belgian novice, Sister Mary of the Cross Goemaere (1809–1891) volunteered to accompany the new bishop and to begin a school in his new diocese. Within three years, nine women (three American, one Mexican, and five Spanish) joined Sister Mary to form the Congregation of the Most Holy Name. In 1854, the Dominicans moved to Benicia, California.

Following the leadership of Mother Mary Goemaere, Mother Louis O'Donnell (1887–1929) moved the motherhouse, a school and novitiate from Benicia to San Rafael in 1889.

In 1890 the Congregation of the Most Holy Name, under the auspices of Mother O'Donnell, filed Articles of Incorporation with the Secretary of State of California. With the encouragement of faculty of the University of California in Berkeley, a junior college was opened in 1915, and in 1917 a four-year college, Dominican College, was formed. At that point Dominican College became the first Catholic college in California to grant the bachelor's degree to women. Originally a female-only institution, Dominican College became coeducational in 1971.

Campus

Dominican occupies approximately 80 acre in central Marin County in the City of San Rafael. It is situated in a residential neighborhood at the base of San Pedro Mountain. The gardens of the university are a combination of four former family estates and contain over 100 species of trees. A seasonal creek flows east to west through the middle of campus.

Residence halls
Almost 90% of freshmen live on-campus. Freshmen are automatically guaranteed a residency on campus while sophomores, juniors and seniors receive on-campus housing through a lottery. All residence halls are co-ed with gender specific bathrooms. Each hall has a resident advisor who oversees the students.

Ansel Adams Collection
In the 1980s, an alumna remembered that she had her picture taken when she was a student at the college in the 1950s. She went in search of the print. While she didn't find her photograph, nearly 100 original Ansel Adams photographs were discovered scattered across campus. These photographs, taken by the not-yet-famous Adams between 1932 and 1952, are part of the Dominican private collection.

Della Robia Collection
Enameled terra-cotta sculptures grace the entryways to Meadowlands Hall, Guzman Hall, Archbishop Alemany Library and Caleruega Hall. These terra-cotta sculptures have been made for centuries by the Della Robia family, a famous Florentine family of sculptors and ceramicists which started with Luca della Robbia.

Forest Meadows Amphitheater
Forest Meadows Amphitheater is an amphitheater on Dominican's Campus. While it used to hold the university's Commencement ceremonies, the amphitheater is now used by the Marin Shakespeare Company during the Shakespeare Festival in the fall. The company has been using the amphitheater since 1967.

Academics
Dominican focuses on interdisciplinary studies. In the sciences, the university involves undergraduates in sophisticated research projects, and encourages students to present at national academic conferences and publish in peer-reviewed journals. In the humanities, students can combine dance and musical performance with the study of philosophy, literature, world cultures, and religion. Dominican also offers undergraduate and graduate programs in business, education, counseling psychology, occupational therapy and nursing. It follows a semester system: Fall (August–December) and Spring (January–May). Classes are also offered in the summer.

Partnership with Make School
In 2018, Dominican University of California and San Francisco-based Make School submitted an application to the WASC Senior College and University Commission (WSCUC) to enter an incubation relationship. The partnership enabled Dominican to offer a minor in Computer Science and Make School to offer an accelerated bachelor's degree in Applied Computer Science (ACS) under Dominican's oversight. In 2021, Dominican assumed direct delivery of the ACS program.

Schools/departments
The university is organized into three schools with the following departments:

School of Liberal Arts and Education
 * Art, Art History, Media and Design
 * Education Studies
 * Literature, Language and Humanities
 * Music, Dance and Performing Arts
 * Psychology
 * Public Affairs

Barowsky School of Business
 * Business

School of Health and Natural Sciences
 * Counseling Psychology
 * Natural Sciences and Mathematics
 * Nursing
 * Occupational Therapy
 * Physician Assistant
 * Public Health

Accreditation
The university is accredited by the WASC Senior College and University Commission. Specific programs are accredited by specialized accreditors:
 * Occupational Therapy: American Occupational Therapy Association, Inc.
 * Nursing: Commission on Collegiate Nursing Education (CCNE), State of California Board of Registered Nursing
 * Teacher Education: State of California Commission on Teacher Credentialing
 * Business: The Association to Advance Collegiate Schools of Business (AACSB)

Organization and administration
Dominican is a non-profit organization governed by a privately appointed board of trustees along with the university president, provost, vice-presidents and deans. The board currently has 30 voting members who serve three three-year terms and meet four times annually. The trustees elect a president to serve as the general manager and chief executive of the university. Dr. Nicola Pitchford was appointed the tenth president of the university in July 2021.

Student government
The Associated Students of Dominican University (ASDU) is the student government for Dominican and helps students plan and provide campus activities, distribute activity funds, initiate changes in policy, and represent themselves to the university's administration and the broader community. This group of elected student representatives serves both as the student activities association and the student government board. The members of the ASDU Senate are composed of representatives from all four class levels of regular day program students.

Shield Ceremony

Each fall, the university holds a Shield Ceremony, a tradition that started in the 12th century when Saint Dominic Guzman created the Dominican order. It now continues every fall during Convocation, when the Dominican seniors officially greet the incoming freshmen with a special gift: an illustration of a shield that reflects an inspirational motto. The motto, written by the seniors, is intended to help guide the freshmen throughout their college years and beyond. Four years later at Commencement, a hand-crafted wood carving of the illustrated shield is presented to the graduating class. All of Dominican's shields, dating back to the early 1920s, are displayed on campus in the Meadowlands Residence Hall, Guzman Lecture Hall and the Shield Room.

Convocation/Family Weekend (formerly Spirit Week)
Once a year, Dominican invites all students and their families for a celebration of the university and its students. It opens with Convocation, a celebration of the academic achievements of Dominican students. Throughout the celebration, all are invited to explore the campus, attend special classes, meet with the President and faculty and cheer on the Dominican Penguins at competitive games. Family Weekend concludes on Sunday with an athletic scrimmage and tailgate party.

Senior Thesis
Most academic departments at Dominican require a senior thesis/project, a one-year culminating experience that offers evidence of accomplishment in a discipline or area of inquiry. Like a master's thesis, the senior thesis gives students an opportunity as undergraduates, to explore in-depth issues that interest them. The major determines the nature of the thesis/project, which can take many forms: a research document, a novel, a business plan, a portfolio of poetry, or original works of art.

Baccalaureate Mass and Commencement
Held the day prior to Commencement, Baccalaureate Mass is a unique tradition that reflects Dominican's Catholic heritage. The Mass, planned and led by members of the graduating classes, is held at St. Raphael's Church in downtown San Rafael. Students and their families, faculty, staff and friends of the university are invited to attend.

On a Saturday morning in May, the campus community joins graduating students, their families and friends for Commencement. The Dominican tradition includes a procession led by a bagpiper.

Clubs and organizations
There are more than forty student clubs and organizations at Dominican with categories including Athletics, Campus Diversity, Religious, Social and Major-Related.

Athletics
The Dominican athletic teams are called the Penguins. The university is a member of the Division II level of the National Collegiate Athletic Association (NCAA), primarily competing in the Pacific West Conference as a provisional member for most of their sports since the 2009–10 academic year (achieving D-II full member status in 2011–2012); while its men's lacrosse team competes in the Western Collegiate Lacrosse League (WCLL) at the Division I level of the Men's Collegiate Lacrosse Association (MCLA). The Penguins previously competed in the California Pacific Conference (Cal Pac) of the National Association of Intercollegiate Athletics (NAIA) from 1996–1997 to 2008–2009.

Dominican competes in 15 intercollegiate varsity sports: Men's sports include basketball, cross country, lacrosse, golf, soccer and track & field; while women's sports include basketball, cross country, golf, lacrosse, soccer, softball, tennis, track & field and volleyball.

Notable people

 * Etel Adnan, Lebanese writer and artist, philosophy professor, 1952–1972
 * Melba Beals, journalist, was among the nine African-American teenagers who over 50 years ago advanced the civil rights movement with the integration of Little Rock Central High School in Little Rock, Arkansas. Today, Beals lives in the San Francisco Bay Area, and teaches journalism at Dominican University of California, where she is the chair of the communications department.
 * Urso Chappell, graphic designer, writer, and world's fair historian.
 * Marion Irvine, "The Flying Nun", broke numerous age-group records in distance running events.
 * Abigail Kinoiki Kekaulike Kawānanakoa, member of the House of Kawānanakoa. She is commonly referred to as a princess despite never officially being granted such a title.
 * Killian Larson, American professional basketball player who currently plays in Europe.
 * Seán Mac Falls, Irish poet, songwriter, and Literary Arts philanthropist.
 * Angela Salinas, first Hispanic female to become a United States Marine Corps general officer.
 * Hannah Stocking, American YouTuber, internet personality, and model

title: Dominican University of California


text:
Oil Bowl

The Oil Bowl was a college football bowl game played three times at Rice Field in Houston, Texas in the 1940s. Muddy conditions for the first game, and freezing temperatures for the third game, doomed future contests. In 1949, a junior college bowl game of the same name was played.

1944 Oil Bowl
Some consider the New Year's Day bowl game of 1944 (after the 1943 season) to have been a college division/minor bowl game. Both rosters were made up of varsity players from ranked teams in the 1942 season. This was possible because both schools were participants in the World War II V-12 program. The Southwestern Louisiana Institute (SLI; now the University of Louisiana at Lafayette) team, for example, was composed of over 175 varsity players from other colleges. These numbers included 18 players from 19th-ranked Rice, nine players from 13th-ranked LSU, and eight players from the eighth-ranked Tulsa teams of 1942. These players were not all starters for the team; varsity players from other schools made up the majority of the team.

Alvin Dark of LSU, playing for SLI, passed for a touchdown, ran for a touchdown, and kicked three extra points; he also punted and returned punts for the Bulldogs. Dark later recalled that the game was played in "ankle-deep mud."

1946 Oil Bowl
A three-yard touchdown rush was the opening score in the first ever Oil Bowl, held in Houston on January 1, 1946. Georgia took a 7–0 lead after this touchdown rush and the first quarter ended as such. Tulsa countered with a touchdown rush of their own, though it was only from one yard out. The PAT failed, making the score 7–6 Georgia at halftime. No scoring happened in the third quarter, and Georgia lengthened their lead in the fourth, scoring twice: a 54-yard pass and a 69-yard punt return, each by Charley Trippi. The PAT on the punt return was no good, and the game finished 20–6. Georgia finished with 288 total yards, and Tulsa finished with only 148.

1947 Oil Bowl
The second and last Oil Bowl saw No. 11 Georgia Tech take on St. Mary's in front of 23,000 spectators in Houston. The Yellow Jackets scored the first touchdown of the game in the first quarter and held a 7–0 lead. The second quarter saw Georgia Tech turn the offense on, outscoring St. Mary's 20–7 and taking a 27–7 lead into halftime. The third and fourth quarters were identical in score, with Georgia Tech outscoring St. Mary's 7–6 in both, making the second half score 14–12. The Yellow Jackets became the 1947 Oil Bowl champions, defeating St. Mary's 41–19.

title: Oil Bowl


text:
Price Club

Price Club was an American warehouse club chain. Founded in 1976, it merged with its competitor, Costco Wholesale, in 1993. The original Price Club warehouse in San Diego, California, is now Costco location number 401.

History
Price Club was founded by Sol Price in 1975 after he was forced out of FedMart, another retail chain he had founded. Price and several friends invested $2.5 million to establish Price Club. The first Price Club location opened on July 12, 1976, in San Diego, at the former site of a manufacturing building previously owned by Howard Hughes.

After leaving FedMart, Price noticed that small businesses in San Diego either ordered directly from four or five large wholesalers or they bought locally from relatively small cash-and-carry wholesalers. Therefore, Price Club was originally positioned as a much larger, volume-oriented version of the cash-and-carry wholesale format, meaning that prospective members were required to present resale certificates or professional licenses. Price Club membership was initially only available to business customers, but was later expanded to other groups, such as employees of local businesses, nonprofits, and governments. The company charged shoppers a $25 annual membership fee to purchase bulk products at discount prices in a no-frills warehouse setting. Price Club's high sales volume enabled it to pay its employees higher wages and offer greater benefits than typical retailers. The company eventually expanded to 94 locations throughout the United States, Canada, and Mexico (in joint venture with Controladora Comercial Mexicana). In 1992, Price Club generated $6.6 billion in revenue and $134.1 million in profit.

In 1993, Price Club merged with its rival Costco and the combined company was known as PriceCostco. Price Club and Costco initially continued to operate as separate chains, with members of either chain being able to shop at both stores. In 1997, PriceCostco became Costco Wholesale Corporation and all remaining Price Clubs were rebranded as Costco.

title: Price Club


text:
Talk:Frontline (Australian TV series)

Untitled
To create a heightened illusion of grainy documentary realism, footage was taped on hand-held digital video cameras (usually operated by Gleisner and Cilauro) then tranferred onto film and finally transferred back to videotape.  Is there a source for this? I was aware that the bulk of the show was taped on (IIRC) Hi-8 equipment, but I have doubts that they would have gone to the trouble of film transfer, especially on an ABC budget. La hapalo 08:36, 4 Dec 2004 (UTC)
 * I was reading the Frontline book, which says they used Hi-8 tape and put it through the "kine process", which I think is correctly described above. So I just added the reference (and corrected from digital to Hi-8). In answer to your Q, I found on a website somewhere a suggestion that low-budget productions like this can afford to do kine if they have their own kinescope machine, thus avoiding service fees. --Rkundalini 01:42, 15 October 2005 (UTC)

Sitcom?
The text describes Frontline as a situation comedy... I'm not sure I agree. The humour is much more about direct parody of current affairs journalism rather than pertaining to the specific "situations" created by the story-line. But it's been some years since I watched Frontline (alas) so I could be wrong. --Rkundalini 11:46, 14 October 2005 (UTC)

Just had a look at their website and noticed the makers themselves say "Frontline is not a 'sitcom'". In fact, they say that "Frontline is not a 'comedy' in the traditional sense". I'm inclined to agree with them. Unless anyone objects, I'll change the opening sentence to "Frontline is an Australian television program that satirised..." --Rkundalini 12:10, 14 October 2005 (UTC)

Real Life vs. Today Tonight
It was "Real Life" w/stan grant at the time.... not TT. pls stop changing that. it's wrong. Jackk 13:48, 3 January 2006 (UTC)

Yup, you were right, my memory was wrong. I've researched it: Real Life / Stan Grant ended at the end of 1994, repackaged at the start of 1995 as Today Tonight with some states having different presenters. Also I think most TT presenters were female, so less scope for Sitch to mimic them.

I'd still like to refine the paragraph discussing who was parodied, because (a) the article says only the 3rd series parodied ACA/TT, when I reckon all 3 series did; and (b) it is clear (IMHO) that the 1st series targeted both A Current Affair and Real Life. By the 2nd+3rd series Real Life had become Today Tonight but TT was still parodied, e.g. Marty being suspended but still around the office, a direct parody of the "Barcelona Tonight" incident.

Comments?Rocksong 03:30, 4 January 2006 (UTC)

I'm happy with that. From talking to Sitch and Gleisner, it never seemed as if they had specifically targeted any one show in particular.. rather they were attacking all sleazy tabloid-style "news" shows. however, they did insert references to specific shows, such as the Barcelona Tonight affair which you mentioned. Jackk 04:53, 4 January 2006 (UTC)

Insipred by Drop the Dead Donkey?
The linked interview with Rob Sitch (http://www.abc.net.au/wa/stories/s1104477.htm) directly contradicts the statement "Its rapid production schedule was inspired by Drop The Dead Donkey." —The preceding unsigned comment was added by Spiv (talk • contribs) 22:58, 13 May 2006.

New Episode Guide
Hello all, I have added a new episode guide accessable via the template at the bottom of each page, however, do not delete the episodes section on the main page as of yet as i still havn't finished my guide. Thankyou all very much for reading!!! --Aaron J Nicoli 07:08, 10 November 2006 (UTC)

- Please note, I have now removed the shortened episode listing from the main page and the detailed episode guides are accessable via the nav-box at the bottom of the article.

Thankyou, --Aaron J Nicoli 13:02, 10 November 2006 (UTC)

The Siege - As a Commentary
Although the episode The Siege did provide a very witty and incisive commentary on a controversial event that occurred around the time of its airing, the episode was actually written prior to the real-life siege. It was only a coincidence that the episode ended up very accurately parodying the media coverage of the event. 02:32, 1 January 2007 (UTC)

 * Given the mimicing of real events (notably tying up the phone line while interviewing the hostages on air, and the flurry of media criticism afterwards), I have trouble believing that. What is your evidence? Rocksong 02:40, 1 January 2007 (UTC)

 * I just saw "How the hell did we get here?" - one of those retrospective programs, counting down Australian baby boomers' favourite 20 all-time comedies. In the section on Frontline, they replayed tapes of the actual seige (with Mike Willisee), then played part of the Frontline episode. Frontline has Mike Moore copying Willisee's questions, almost word for word. There is absolutely no question: it is a direct parody, not a coincidence. Rocksong 22:47, 9 January 2007 (UTC)

Series 3
I thought the show had a distinct change in flavour for series 3: it was much more about the rich and powerful Mike Moore (a direct parody Mike Willisee), rather than a struggling current affairs show. Did others pick up on this or is it just my WP:Original Research? Rocksong 06:26, 26 March 2007 (UTC)

National variety of English
An IP editor, ignoring all warnings and refusing to use edit summaries, has been repeatedly reverting from Commonwealth English to American English. I am at my limit for 3RR and cannot revert at the moment. The IP has just received a 3RR warning. Comments? - Sum mer PhD  (talk) 05:43, 28 July 2012 (UTC)

title: Talk:Frontline (Australian TV series)


text: Category:Bridges in Texas

title: Category:Bridges in Texas


text:
Randi

Randi is both a given name, and a nickname in the English language, popular in North America and Norway. It is primarily a feminine name, although there is recorded usage of the name by men. It may have originated as a pet form of Miranda or as a feminine form of Randy. In turn, Randy was originally derived from the names Randall, Randolf, Randolph, Bertrand and Andrew.

In Norway, Randi is a feminine name that emerged in the 1400s as a short form of Ragnfrid. The original meaning in Old Norse is "God-lovable". Ragnfríðr was famously used about three different people in runic inscriptions from the Viking era. Later the variant Rangdid was common in the Middle Ages. Over 20 people with the name were mentioned in the Regesta Norvegica. By the 1600s the variant Randi was a common feminine name in Norway.

Women known as Randi

 * Randi Altschul (born 1960), American toy inventor
 * Randi Anda (1898–1999), Norwegian politician
 * Randi Bakke (1904–1984), Norwegian pair skater
 * Randi Becker (born 1948), American politician from Washington
 * Randi Bjørgen (born 1947), Norwegian trade unionist
 * Randi Blehr (1851–1928), Norwegian feminist
 * Randi Brænne (1911–2004), Norwegian actress
 * Randi Bratteli (1924–2002), Norwegian journalist
 * Randi Elisabeth Dyrdal (fl. 1974–1977), Norwegian handballer
 * Randi Hutter Epstein, American medical writer
 * Randi Flesland (born 1955), Norwegian civil servant
 * Randi Gaustad (born 1942), Norwegian curator and art historian
 * Randi Gustad (born 1977), Norwegian handball player
 * Randi Hansen (born 1958), Norwegian singer
 * Randi Heide Steen (1909–1990), Norwegian singer
 * Randi Helseth (1905–1991), Norwegian singer
 * Randi Hultin (1926–2000), Norwegian jazz critic
 * Randi Karlstrøm (born 1960), Norwegian politician
 * Randi Kaye (born 1967), American journalist
 * Randi Laubek (born 1973), Danish singer and songwriter
 * Randi Leinan (born 1968), Norwegian footballer (soccer player)
 * Randi Levine, American author, arts advocate, and diplomat
 * Randi Lunnan (born 1963), Norwegian organizational theorist and professor
 * Randi Martinsen, American geologist
 * Randi Michelsen (1903–1981), Danish actress
 * Randi Miller (born 1983), American wrestler
 * Randi Monsen (1910–1997), Norwegian illustrator
 * Randi Lindtner Næss (1905–2009), Norwegian actress and singer
 * Randi Oakes (born 1951), American actress and fashion model
 * Randi Øverland (born 1952), Norwegian politician
 * Randi Rahm, American fashion designer
 * Randi Rhodes (born 1959), American radio personality
 * Randi Mayem Singer, American writer and producer
 * Randi Solem (1775–1859), Norwegian religious organiser
 * Randi Malkin Steinberger (born 1960), American photographer, filmmaker, author, and curator
 * Randi Thorvaldsen (1925–2011), Norwegian speedskater
 * Randi Vestergaard Evaldsen (born 1984), Greenlandic politician
 * Wang Randi (born 1991), Chinese swimmer
 * Randi Wardum (born 1986), Faroese football goalkeeper and handballer
 * Randi Weingarten (born 1957), American trade union leader
 * Randi Zuckerberg (born 1982), American businesswoman

Fictional characters

 * Randi Fronczak, desk clerk in the medical drama ER
 * Randi Hubbard, All My Children character
 * Randi McFarland, character on the TV show Highlander
 * Randi, the main protagonist of the video game Secret of Mana

title: Randi


text:
Jack the Ripper, Light-Hearted Friend

Jack the Ripper, Light-Hearted Friend is a 1996 book by Richard Wallace in which Wallace proposed a theory that British author Lewis Carroll, whose real name was Charles L. Dodgson (1832–1898), and his colleague Thomas Vere Bayne (1829–1908) were responsible for the Jack the Ripper murders.

This theory was based primarily on a number of anagrams derived from passages in two of Carroll's works, The Nursery "Alice", an adaptation of Alice's Adventures in Wonderland for younger readers, and from the first volume of Sylvie and Bruno. Carroll first published both works in 1889 and was probably still working on them during the period of the Ripper murders. Wallace claimed that the books contained hidden but detailed descriptions of the murders. This theory gained enough attention to make Carroll a late but notable addition to the list of suspects, although one that is generally not taken very seriously.

Criticisms
Carroll's recent biographers and Ripperologists have argued that this theory has some very serious flaws. One of the most vocal critics was Karoline Leach, who in a lecture about Wallace's theory gave three main arguments against it:

 * The same method of anagrams can be applied to any number of works written in the Latin alphabet and using the English language without proving any intention by the original author. Leach demonstrated her point by reworking passages of A. A. Milne's Winnie-the-Pooh to indicate that Milne had also committed murder.
 * From August 31 through September 30, 1888, when Mary Ann Nichols, Annie Chapman, Elizabeth Stride and Catherine Eddowes were killed, Carroll was vacationing in Eastbourne, East Sussex along with Isa Bowman, a child actress and personal friend of his. Meanwhile, Thomas Vere Bayne had severe back pain during the summer of 1888 and was barely able to move. On November 9, 1888, when Mary Jane Kelly was killed, both Carroll and Bayne were reportedly in Oxford.
 * An August 26, 1891 passage of Carroll's diary reports that he spoke that day with Dr. Dabbs, an acquaintance of his, about "his very ingenious theory about 'Jack the Ripper'". Although the theory he refers to is unknown, the passage does not indicate that Carroll was personally involved in the murders, as many people throughout England were intensely interested in the case and followed its details closely due to the publicity given to them by the newspapers.

Similarly, anagram aficionados Francis Heaney and Guy Jacobson pointed out that similarly incriminating anagrams could be derived from Wallace's own book. When Harper's Magazine excerpted Jack the Ripper, Light-Hearted Friend, Heaney and Jacobson wrote in response that its first three sentences:

"This is my story of Jack the Ripper, the man behind Britain's worst unsolved murders. It is a story that points to the unlikeliest of suspects: a man who wrote children's stories. That man is Charles Dodgson, better known as Lewis Carroll, author of such beloved books as Alice in Wonderland."

are an anagram of:

"The truth is this: I, Richard Wallace, stabbed and killed a muted Nicole Brown in cold blood, severing her throat with my trusty shiv's strokes. I set up Orenthal James Simpson, who is utterly innocent of this murder. P.S. I also wrote Shakespeare's sonnets, and a lot of Francis Bacon's works too."

Carroll has been voted by the staff and readers of Casebook: Jack the Ripper as the least likely suspect (out of 22 names featured) to have actually been Jack the Ripper.

title: Jack the Ripper, Light-Hearted Friend


text: User talk:66.235.3.16

title: User talk:66.235.3.16


text:
Talk:Never was so much owed by so many to so few

Comments
This is the full text of the speech, not an encyclopedia entry about the speech. It belongs in WikiSource. Mr. Billion 08:53, 4 Dec 2004 (UTC)

 * Done. Noel (talk) 18:50, 11 Feb 2005 (UTC)

The current contents of this article are a shameless rip-off of Blood, toil, tears, and sweat, suitably modified for this speech. Noel (talk) 19:15, 11 Feb 2005 (UTC)

Merge request
i thought it was stupid because i couldn't read a word! —Preceding unsigned comment added by 82.37.31.194 (talk) 17:49, 2 March 2011 (UTC)

Joshuarooney has suggested merging this article, yet he/she didn't state a reason for doing so. If we don't see a justification for this request soon, then we will have to remove the merge request. --rogerd 12:57, 30 June 2006 (UTC)

Disagree with the article
The full quote (complete with 'in the field of human conflict') is the version I've heard most often and to say the other version is most frequently used in popular culture without a citation seems subjective and.. well, wrong. —Preceding unsigned comment added by 86.182.157.192 (talk) 11:03, 10 April 2010 (UTC)
 * I see your point, but it doesn't say most frequently used in popular culture, just that it is used in popular culture. When I wrote it it was actually meant more as an explanation for the poster immediately next to it (which is pretty good evidence). Ranger Steve (talk) 06:44, 14 April 2010 (UTC)

Polish Divisions
I'v also heard that this statement was also directed toward Polish divisions (302, 303, 308 and some other if I remember correctly), which turned out to be the most effective (more than 100 enemies shot down, I don't know whether it was a total number, or a just a period taken into consideration). Anyway, I suggest investigating this issue by someone that has a knack for history. —Preceding unsigned comment added by 89.75.53.153 (talk) 18:06, 21 August 2010 (UTC)

 * Think you meant 'squadrons', not "divisions".
 * Without investigating, I'm dubious. If the stories of the genesis of this sentence are correct (that he composed it in the car on the way back from a visit to 11 Group's HQ during one of the big battles of September), I would be in little doubt that it refers to Fighter Command as a whole.
 * In so saying, I don't wish to denigrate the contribution of the Polish pilots (who were in other squadrons, too) - their contributions were heroic and enormous. Noel (talk) 02:02, 9 May 2014 (UTC)

Possible Contradiction?
In the "Background" section;

"After several minutes of silence he said ‘Never in the field of human conflict has so much been owed by so many to so few." (1)

This sentence precedes the quote:

"travelling together in a car, in which Winston rehearsed the speech he was to give in the House of Commons on 20 August 1940 after the Battle of Britain. When he came to the famous sentence, ‘Never in the history of mankind have so many owed so much to so few’, Ismay said ‘What about Jesus and his disciples?’ ‘Good old Pug,’ said Winston, who immediately changed the wording to ‘Never in the field of human conflict ....‘." (2)

Firstly, if there were several minutes of silence (from (1)), how could he have rehearsed his speech he was to give in the House of Commons (from (2))? Secondly, if these were two separate incidents, and (1) chronologically preceded (2) (as given in the text of the article), why do the sentences change? It is firstly: "Never in the field of human conflict" (from (1)), which then becomes "Never in the history of mankind" (from (2)) which finally reverts to Never in the field of human conflict" (from (2)).

These quotations are contradictory in both cases. Possibly shady sources? Another possibility is that in (1), the phrase "Never in the field of human conflict" should be "Never in the history of mankind"?

Thanks for your time. — Preceding unsigned comment added by Lightpuma (talk • contribs) 11:07, 19 May 2013 (UTC)

 * I inserted the information in the first version of events (some time ago I think). I don't think the source is shady but equally I didn't think the other one is either, so I did not delete it in preference of the version I added. I think that the reader should be able to work out that there are two different versions of the line's genesis being given here. Still, I'll amend it to make it clearer Ranger Steve   Talk  11:40, 20 May 2013 (UTC)

Bombers vs Fighters
''The gratitude of every home in our Island, in our Empire, and indeed throughout the world, except in the abodes of the guilty, goes out to the British airmen who, undaunted by odds, unwearied in their constant challenge and mortal danger, are turning the tide of the World War by their prowess and by their devotion. Never in the field of human conflict was so much owed by so many to so few. All hearts go out to the fighter pilots, whose brilliant actions we see with our own eyes day after day, but we must never forget that all the time, night after night, month after month, our bomber squadrons travel far into Germany, find their targets in the darkness by the highest navigational skill, aim their attacks, often under the heaviest fire, often with serious loss, with deliberate, careful discrimination, and inflict shattering blows upon the whole of the technical and war-making structure of the Nazi power. On no part of the Royal Air Force does the weight of the war fall more heavily than on the daylight bombers who will play an invaluable part in the case of invasion and whose unflinching zeal it has been necessary in the meanwhile on numerous occasions to restrain…''

I have removed a sentence from the lead stating coldly that Churchill was referring to Bomber Command. This was supported by the opinion of a single person and is not in agreement with the generally accepted view and that of other historians.

I have included the relevant section of the speech above, from which we can see that Churchill was clearly referring to both the fighters and the bombers. Individual historians may have their own differing opinions on which was the most important and which Churchill was really referring to but I suggest that, in the lead, we just refer to the airmen more generally. Martin Hogbin (talk) 11:17, 25 August 2014 (UTC)

Polish Air Force
I reverted the addition of Polish Air Force. The Polish, along with many other nationalities, made a great contribution to the Battle of Britain but is would be impractical to name them all here so it is best to have. They are all acknowledged in the Battle of Britain article.

In fact the Polish airmen fought as members of the RAF so the Polish Air Force as such were not combatants. Martin Hogbin (talk) 08:53, 23 June 2015 (UTC)

The first Polish squadron, No.303, was not operational until 31 August, well after the date of the speech. But the Poles were in training for the task and no doubt Churchill meant to include all Commonwealth and Allied aircrew in his remarks. Then again he also very explicitly included Bomber Command, whose work the public did not see. Hardly anyone remembers that, but the lead seems to be correct to say that, despite taking his original inspiration from the ops room at 11 Group, he was talking about the RAF as a whole. Khamba Tendal (talk) 08:59, 2 August 2017 (UTC)

Influenced by Shakespeare's Henry V?
I recall an English master at school in the 1970s (incidentally himself a WWII RAF veteran) more than once referencing Henry V's Agincourt speech phrase "we few, we happy few, we band of brothers" with the Churchill speech, implying that the phrase influenced his description of the RAF committed to the Battle of Britain. Henry V had himself been addressing his compatriots in the context of being outnumbered by their enemy but went on to achieve a victory. Any published evidence of such influence from literature scholars?Cloptonson (talk) 09:41, 12 February 2023 (UTC)


text:
Talk:University of Santo Tomas

untitled
/summary -This is a barebones version for use in initiating translations to other languages. Please do not remove or expand. Feel free to enter essential only data.--Jondel 02:04, 26 October 2005 (UTC)

First rector / Baltasar Fort
The following are the sources which indicate Domingo Gonzales is UST's first rector.
 * history_of_the_rectorship
 * the_ust_rectors_throughout_the_centuries

Also, plenty of sources indicate it is spelt as Balta s ar Fort, not Balta z ar Fort. Compare the following:
 * Balta s ar Fort
 * Balta z ar Fort (none of the results even mention "UST" or a Dominican priest on it)

I won't even bother to revert back my edit anyway. 49.148.3.232 (talk) 04:45, 25 October 2014 (UTC)

 * Okay thank you for the information. I have made the necessary adjustments. They considered Fort as the first because perhaps he became the first rector when the the Colegio de Santissimo Rosario was renamed to Colegio de Santo Tomas or when the classes started in 1619. As to Gonzales, I'll incorporate the info in the article later. Thank you again. Pampi1010 (talk) 05:54, 25 October 2014 (UTC)

External links modified
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Former Names
Hello, I added "Real Universidad de Santo Tomás" to its former names, which was its name before it became Pontifical in 1902. I think it needs to be included because references to Rizal used this name, as this was what it was called in his time. — Preceding unsigned comment added by 124.106.139.64 (talk) 13:51, 2 April 2018 (UTC)

Redirected colleges
A few days ago Drmies replaced these articles with a redirect to University of Santo Tomas: I'm not sure if this is justified or not, but I do believe it's a bit much to do without any discussion or announcement. Can those familiar with the subject comment here on whether this was the right call? — Alexis Jazz (talk or ping me) 18:25, 14 July 2021 (UTC)
 * University of Santo Tomas Institute of Physical Education and Athletics
 * Alfredo M. Velayo College of Accountancy
 * University of Santo Tomas Institute of Information and Computing Sciences
 * University of Santo Tomas College of Nursing
 * University of Santo Tomas College of Science
 * Recently, most constituent colleges of Ateneo de Manila University, and several Philippine schools have been deleted/redirected via AFD. You can try reverting those (UST college articles being transformed into redirects), then he'd bring it up to AFD, then we'll see what happens, if you want to. Howard the Duck (talk) 19:48, 14 July 2021 (UTC)
 * , I'm not really familiar with college notability, perhaps it actually is WP:SNOW, but I don't know. Some announcement/discussion before transforming multiple articles into redirects would be good I think, but that doesn't necessarily require a discussion at AfD. — Alexis Jazz (talk or ping me) 02:56, 15 July 2021 (UTC)
 * WP:BRD. You can disagree and revert, then we'll see what happens. Howard the Duck (talk) 11:32, 15 July 2021 (UTC)
 * The problem with those college articles is, they didnt have significant or reliable sources. Nursing only had 3. Good thing I was able to edit Commerce's, Pharmacy's and Med's. I cannot edit UST college articles I am not too familiar with. Hopefully, they'll be restored. Maybe, each article just needs at least 10 sources not related to The Varsitarian or UST website.Pampi1010 (talk) 13:13, 15 July 2021 (UTC)

A Commons file used on this page or its Wikidata item has been nominated for deletion
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title: Talk:University of Santo Tomas