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Caganer

A Caganer is a figurine depicted in the act of defecation appearing in nativity scenes in Catalonia and neighbouring areas such as Andorra, Valencia, Balearic Islands, and Northern Catalonia (in southern France). It is most popular and widespread in these areas, but can also be found in other areas of Spain (Murcia), Portugal, and Southern Italy (Naples).

The name "El Caganer" literally means "the pooper". Traditionally, the figurine is depicted as a peasant, wearing the traditional Catalan red cap (the barretina) and with his trousers down, showing a bare backside, and defecating.

Origins
The exact origin of the Caganer is unknown, but the tradition has existed since at least the 18th century. According to the society Amics del Caganer (Friends of the Caganer), it is believed to have entered the nativity scene by the late 17th or early 18th century, during the Baroque period.

Tradition
In Catalan Countries, as well as in the rest of Spain and in most of Italy and Southern France, traditional Christmas decorations often consist of a large model of the city of Bethlehem, similar to the Nativity scenes of the English-speaking world but encompassing the entire city rather than just the typical manger scene. This pessebre is often a reproduction of a pastoral scene—a traditional Catalan masia (farmhouse) as the central setting with the child in a manger, and outlying scenes including a washerwoman by a river, a woman spinning, shepherds herding their sheep or walking towards the manger with gifts, the Three Wise Men approaching on camel back, a scene with the angel and shepherds, the star pointing the way, etc. Commonly materials such as moss will be used to represent grass, with cork used to represent mountains or cliffs.

The caganer is a particular and highly popular feature of modern Catalan nativity scenes. It is believed to have entered the nativity scene by the late 17th or early 18th century, during the Baroque period. Eminent folklorist Joan Amades called it an essential piece and the most popular figure of the nativity scene. It can also be found in other parts of southwestern Europe, including Murcia, the region just south of Valencia in Spain (where they are called cagones), Naples (cacone or pastore che caca) and Portugal (cagões). There is a sculpture of a person defecating hidden inside the cathedral of Ciudad Rodrigo, Province of Salamanca, though this is not part of a nativity scene. Accompanying Mary, Joseph, Jesus, the shepherds and company, the caganer is often tucked away in a corner of the model, typically nowhere near the manger scene. A tradition in Catalonia is to have children find the hidden figure.

Explanations
Possible reasons for placing a figure representing a person in the act of emptying his bowels in a scene which is widely considered holy include:
 * The Caganer, by creating faeces, is fertilizing the Earth. According to the ethnographer Joan Amades, it was a "customary figure in nativity scenes [pessebres] in the 19th century, because people believed that this deposit [symbolically] fertilized the ground of the nativity scenes, which became fertile and ensured the nativity scene for the following year, and with it, the health of body and peace of mind required to make the nativity scene, with the joy and happiness brought by Christmas near the hearth. Placing this figurine in the nativity scene brought good luck and joy and not doing so brought adversity."
 * Many modern caganers represent celebrities and authority figures. By representing them with their pants down, the caganer serves as a levelling device to bring the mighty down.
 * As to the charge of blasphemy, as Catalan anthropologist Miguel Delgado has pointed out, the grotesque, rather than a negation of the divine may actually signify an intensification of the sacred, for what could be more grotesque than the crucifixion of Jesus Christ, a bloody public torture and execution as the defining moment in the story of Christianity?
 * In his essay Les virtuts cìviques del caganer ("The Civic Virtues of the Defecator"), American anthropologist Brad Erickson argues that Catalans use the caganer to process and respond to contemporary social issues such as immigration and the imposition of public civility regulations.

Further opinions:
 * "The caganer was the most mischievous and out-of-place character of the pessebre's [otherwise] idyllic landscape; he was the "Other", with everything that entails, and as the "Other", was accepted, in a liberal vein, as long as he did not aim to occupy the foreground. The caganer represented the spoilsport that we all have inside of us, and that's why it is not surprising that it was the most beloved figure among the children and, above all, the adolescents, who were already beginning to feel rather like outsiders at the family celebration." Agustí Pons
 * "The caganer is a hidden figure and yet is always sought out like the lost link between transcendence and contingency. Without the caganer, there would be no nativity scene but rather a liturgy, and there would be no real country but just the false landscape of a model." Joan Barril
 * "The caganer seems to provide a counterpoint to so much ornamental hullabaloo, so much emotive treacle, so much contrived beauty." Josep Murgades
 * "The caganer is, like so many other things that have undergone the filtering of a great many generations, a cult object; with the playful, aesthetic and superficial devotion that we feel towards all the silly things that fascinate us deep down." Jordi Soler

Similar traditions
The Caganer is not the only defecating character in the Catalan Christmas tradition—another is the Tió de Nadal, which also makes extensive use of the image of faecal matter (it is a log, i.e. tió which, having been "fed" for several weeks, is told to defecate on Christmas Eve and "magically" produces candy for children, a candy that has supposedly come from its bowels). Other mentions of faeces and defecation are common in Catalan folklore: indeed, a popular Catalan saying for use before a meal is menja bé, caga fort i no tinguis por a la mort! ("Eat well, shit heartily, and don't be afraid of death!"). In his book Barcelona, architecture critic and locale historian Robert Hughes gives a good introduction to this earthy tradition.

The Caganer can also be found in other European cultures, either as an import or a minor local tradition:
 * In France: Père la Colique ("Father Colic"). In France this figure seems to date from the 1930s or 40s.
 * In Murcia, the region just south of the Valencian Community in Spain (where they are called cagones)
 * The Naples area, where it is known as cacone or pastore che caca
 * Portugal, where they are known as cagões

Traditional vs. modern portrayals

The traditional caganer is portrayed as a Catalan peasant man (i.e. a farmer or shepherd) wearing a typical hat called a Barretina—a red stocking hat with a black band. At least since the late 1970s, the figure of a traditional Catalan peasant woman was also added, wearing traditional garb including the long black hairnet.

The Catalans have modified this tradition a good deal since the 1940s. In addition to the traditional caganer design, one can easily find other characters assuming the Caganer position, such as nuns, devils, Santa Claus, celebrities, athletes, historical figures, politicians, Spanish royalty, British royalty, and other famous people past and present. Just days after his election as US president in 2008, a "pooper" of Barack Obama was made available.

At markets and exhibits
Caganers are easiest to find before Christmas in holiday markets, like the one in front of the Cathedral of Santa Eulalia, which has many tables of Caganers. Every year new figures are created, and some people collect them. Caganers are the focal point of at least one association (Els Amics del Caganer, i.e. Friends of the Caganer), which puts out a regular bulletin ("El Caganòfil"), and have even been featured in art exhibits.

In recent years a urinating statue, or Pixaner, has also appeared, but it has not taken root or gained any serious popularity.

Controversy surrounding Barcelona's civility ordinance
In 2005, the Barcelona city council provoked a public outcry by commissioning a nativity scene which did not include a caganer. The local government was reported to have countered these criticisms by claiming that the Caganer was not included because a civility ordinance had made public defecation and public urination illegal, meaning that the caganer was now setting a bad example. Many saw this as an attack on Catalan traditions. One writer of a letter to the editor asserted, "A nativity scene without a caganer is not a nativity scene." A second writer offered a win-win solution. He suggested including the caganer but also placing a figure of a police officer with a pen and clipboard next to him, writing a ticket for the infraction. The writer said this would achieve three objectives: respect tradition, comply with the ordinance and educate the public about how it is being reinforced, and finally, demonstrate how important it is to respect the law. Finally, the head of Parks and Gardens publicly denied prohibiting the caganer in the first place, saying that it was the artistic decision of the artist commissioned by the city to design and install the pessebre. Following a campaign against the caganer's absence called Salvem el caganer (Save the caganer), and widespread media criticism, the 2006 nativity restored the caganer, who appeared on the northern side of the nativity near a dry riverbed.

title: Caganer


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Deutz AG

Deutz AG is a German internal combustion engine manufacturer, based in Porz, Cologne, Germany.

History
The company was founded by Nicolaus Otto, the inventor of the four-stroke internal combustion engine, and his partner Eugen Langen on 31 March 1864, as N. A. Otto & Cie, later renamed to Gasmotoren-Fabrik Deutz after moving operations in 1869, from Cologne to Deutz, located on the opposite side of the Rhine.

In the early years, Otto and Langen were interested only in producing stationary engines, not automobiles. The technical director, Gottlieb Daimler, was eager to produce automobiles. In the middle of the 1870s, it was suggested that he transfer to the company's St. Petersburg factory to reduce his influence. He resigned, taking Wilhelm Maybach with him. Deutz also produced agricultural machines such as Combine harvesters and Tractors, as well as Commercial Vehicles such as Trucks and Buses.

In 1884, Edouard Sarazin, a Belgian patents Lawyer and Pioneer of automotive engineering, represented 'Gasmotorenfabrik Otto & Langen' (Deutz AG) and acquired the license to build Deutz engines in France, which he duly contracted to Perin, Panhard & Cie (later Panhard et Levassor) in Paris. Around 1886/1887, he similarly acquired licenses to build Daimler engines. His untimely death in 1887, left his widow Louise to develop the business relationships and complete the partnership negotiations.

Famous people who have worked for Deutz include Eugen Langen, Nicolaus Otto, Gottlieb Daimler (from 1872 until 1880), Wilhelm Maybach (from 1872 until 1880), Prosper L'Orange (from 1904 until October 1908), Ettore Bugatti (in 1907), and Robert Bosch.

During World War II, the company was ordered to produce artillery and operated under the name Klöckner Humboldt Deutz AG (KHD). In 1942, KHD was declared a war model company by the National Socialist German Workers' Front for its "services to the defense economy". In this context, the company relied heavily on the use of forced laborers. In the 1942/1943 financial year, 2127 people, mainly from Western Europe, were forced to work at KHD. In some cases, up to 40 percent of the workers in the plants were forced laborers. The factory was almost destroyed by an air raid on the night of the 3rd and 4th of July 1943 (→ Bombing of Cologne in WW II).

From 1892 to 1970, Deutz built locomotives in the power range from 4 HP to 2000 HP; until 1927, with gasoline engines, and from 1927, increasingly with diesel engine drive.

Commercial vehicles powered by Deutz engines were popular from 1960 to 1980. Fire engines built by Magirus in Ulm, Southern Germany, used an M-shaped logo, with the steeple of the world's tallest church, the Ulm Minster, in its center. After the Magirus-Deutz merger, the company continued to use this logo even though the twin towers of the Cologne Cathedral can be seen from the company headquarters.

Deutz's head office is in the Porz district of Cologne and, as of 2004, was manufacturing liquid and air-cooled diesel engines. The larger engines in the Deutz range were manufactured in Mannheim at a production facility that once belonged to Süddeutsche Bremsen-AG as MWM-Diesel. Deutz also has production facilities in other countries, including Spain, and a joint venture production facility in China. After Deutz took over, the plant specialized in marine engines. This facility now produces engines for marine and power generation, which can run on either fuel oils or fuel gases (including landfill gas). In 1995 Deutz sold its agricultural machinery division – Deutz-Fahr – to the Italian company SAME, forming SAME Deutz-Fahr.

In February 2022, CEO Frank Hiller was dismissed and replaced by the supervisory board. Sebastian Schulte replaced him as the interim CEO & CFO. The Chairman of the Supervisory Board, Bernd Bohr, resigned. His successor was Dietmar Voggenreiter.

Engines
Deutz engines are available in the power range of 5 to 500 kW, with air, oil or water cooling and with life expectancy of 20,000 to 30,000 running hours TBO (Time Between Overhauling) on rebuilt and brand-new units.

Parts and services are available worldwide. A network of distributors in the United States and Canada was established.

Deutz-powered air-cooled engine are well-suited for many applications since they cannot freeze or boil over during normal operation.

Deutz also manufactures oil-cooled engines. These can provide the same power as other engine designs, but in a smaller package, since they do not require the additional space to house a radiator. Deutz also makes engines with a tandem oil cooler/radiator configuration; these also do not require antifreeze or coolant agents.

Deutz also sells a line of economic liquid-cooled engines.

In 2007, the "Deutz Power Systems" division was sold to 3i, and Deutz AG now concentrates on producing and selling compact engines under the Deutz brand only. They focus on manufacturing engines only for the customer, without competing for the entire piece of finished machinery.

On October 1 2008, the former Deutz Power Systems division received a new, old, name MWM (Motoren Werke Mannheim AG). Karl Benz established the company in 1871. After splitting the engine business from Benz AG, it became Motoren-Werke Mannheim AG. Klöckner-Humboldt-Deutz AG took over in 1985, later becoming Deutz AG. After spinning off Deutz Power Systems, the company has made a full circle back to MWM.

In 2012, SAME Deutz-Fahr sold 22 million shares, the majority of its holding in Deutz AG, to Volvo, making of it the largest shareholder at just over 25%. SAME Deutz-Fahr retained 8.4% equity in the company.

In 2017, Deutz acquired Torqeedo GmbH, specialist for integrated electric and hybrid drives for boats. Volvo sold all of its ownership stakes in Deutz in the same year.

Locomotive and wagon construction (1892-1970)
Until the 1950s, only small locomotives (e.g. light rail locomotives) were produced. After the interest group formed in 1953 with the United Westdeutsche Waggonfabriken AG (Westwaggon) and their final takeover in 1959, KHD was also able to build large bogie diesel locomotives.

 * Class V60 of the Deutsche Bundesbahn from 1957
 * Class V100 of the Deutsche Bundesbahn from 1961
 * Class V160 of the Deutsche Bundesbahn from 1966
 * Class V90 of the Deutsche Bundesbahn from 1967

Other types of construction for industrial and private railways were also produced between 1959 and 1970, including:
 * Type KHD PMZ122R from 1929
 * Types KHD A4M 220 R / 420 R from 1934
 * Type KHD A6M 324 R from 1934
 * Type KHD A8M 324 R type C from 1938
 * Type KHD A2L 514 R from 1952
 * Type KHD A8L 614 R from 1953
 * Type KHD T8M 625 R 1956
 * Type KHD DG 2000 BBM 1956
 * Type KHD DG 2000 CCE 1957
 * Type KHD KS 55 B from 1958
 * Type KHD MS 800 D 1959
 * Type KHD DG 1000 BBM from 1959
 * Type KHD DG 1200 BBM from 1960
 * Type KHD DG 1600 CCM from 1959
 * Type KHD DG 2000 CCM from 1963
 * Type KHD DG 1500 CCM 1970

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

title: Deutz AG


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Józef Brandt

Józef Brandt (1841 in Szczebrzeszyn – 1915 in Radom) was a Polish painter, a representative of the Munich School, best known for his paintings of battles.

Life
Brandt studied in Warsaw in the school of J.N. Leszczynski and at the Noblemen's Institute. In 1858 he left for Paris to study at the Ecole centrale Paris but was persuaded by Juliusz Kossak to abandon engineering in favor of painting. He studied as a painter in Munich under Franz Adam and Karl Piloty and then opened his own studio.

His paintings mostly study 17th-century military life, though he has also made some studies of Polish peasant life.

In 1893, Brandt was awarded the Order of Isabella the Catholic, and in 1898, he became the recipient of the Bavarian Maximilian Order for Science and Art.

Centre of Polish Sculpture
Brandt's 19th century manor house in Orońsko together with surrounding park serves today as the Centre of Polish Sculpture.

title: Józef Brandt


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Necrophagia

Necrophagia was an American death metal band. The band is credited as one of the inaugural groups within the death metal genre, along with Possessed and Death.

Early years (1983–1997)
Necrophagia was formed by Frank "Killjoy" Pucci in 1983. The band name is derived from the act of cannibalizing, or eating a corpse. The word is a combination of the Greek words nekron (corpse), and phagein (to eat). Necrophagia was a popular group in the underground extreme metal "tape trading" scene. Their first full-length album, Season of the Dead, was recorded and released in 1987. In 1990, Necrophagia intended to issue an album named Ready for Death, which had been recorded in 1986. But, the band split up, and Ready for Death was bootlegged in the tape trading scene. Ready for Death was finally released as part of the A Legacy of Horror, Gore and Sickness compilation album in 2000.

Phil Anselmo era (1997–2001)
Killjoy befriended Pantera frontman Phil Anselmo, shortly after Necrophagia's demise. Phil wrote and shared some music with Killjoy, which persuaded him to resurrect Necrophagia in 1997. Killjoy and Anselmo (who played guitar under the pseudonym Anton Crowley) were joined by Wayne Fabra on drums and Dustin Havnen on bass guitar. Necrophagia released Holocausto de la Morte, as well as the Black Blood Vomitorium EP, with the reformed line-up. Havnen was replaced by Jared Faulk in 2001. In addition, the group enlisted Gorelord leader Frediablo as second guitarist, and Opal Enthroned on keyboards. Necrophagia released the Cannibal Holocaust EP in 2001, along with their first DVD, Through Eyes of the Dead. Anselmo, Opal and Fabra departed the band shortly after the release. In addition, the Housecore/Baphomet Records label founded by Killjoy and Anselmo was dissolved, due to extreme scheduling conflicts and previous commitments.

Frediablo era (2002–2006)
Killjoy and Frediablo remained with Necrophagia. In 2002, the band added Fug (Frediablo's brother) on guitar, Iscariah (formerly of Immortal) on bass guitar, Titta Tanni (of Daemonia/New Goblin fame) on drums and Mirai Kawashima (of the Japanese avant-garde black metal band Sigh) on keyboards. Necrophagia released The Divine Art of Torture, Harvest Ritual Vol. 1 and the Goblins Be Thine EP with the line-up. In addition, Necrophagia released their first live album Slit Wrists And Casket Rot, which was recorded during their "Harvesting the Dead" tour.

Frediablo left the band in early 2006 to concentrate on Gorelord. He was replaced by Undead Torment.

Recent activity
Necrophagia released Death Trip 69 in May 2011. The album featured several guest appearances, including Casey Chaos from Amen, and former Mayhem vocalist Maniac. WhiteWorm Cathedral was released in October 2014. Necrophagia supported 1349 on their "Chaos Raids North America" tour in May and June 2015.

On March 18, 2018, vocalist and founding member Killjoy died at the age of 51.

The band's final studio album Moribundis Grim is set to be released on May 10, 2024. It features Killjoy's final recordings before his passing and will be their sole album to feature guitarist Serge Streltsov.

Final lineup

 * Shawn Slusarek – drums (2010–2018)
 * Serge Streltsov – guitars (2016–2018)
 * Jake Arnette – bass (2016–2018)
 * Frank "Killjoy" Pucci – vocals (1983–1987, 1998–2018; died 2018)

Former

 * Scrimm – guitars (2012–2015)
 * Abigail Lee Nero – guitars (2011–2014)
 * Boris Randall – guitars (2010–2011)
 * Undead Torment – guitars (2006–2011)
 * Fug – guitars (2002–2010)
 * Frediablo – guitars (2002–2005)
 * Anton Crowley (Philip Anselmo) – guitars (1998–2001)
 * Larry "Madthrash" Madison – guitars (1984–1987)
 * Damien Matthews – bass (2010–2015)
 * Iscariah – bass (2002–2010)
 * Jared Faulk – bass (2001)
 * Dustin Havnen – bass (1998–2001)
 * Bill "Blaster" Bork – bass (1984–1987)
 * Titta Tani – drums (2002–2010)
 * Wayne Fabra – drums (1998–2002)
 * Joe "Voyer" Blazer – drums (1984–1987)
 * Mirai Kawashima – keyboards (2002–2008; 2014)
 * Opal Enthroned – keyboards (2001, 2008–2011)
 * Steve Lehocky – guitars (2015–2016)

Studio albums

 * Season of the Dead (1987)
 * Holocausto de la Morte (1998)
 * The Divine Art of Torture (2003)
 * Harvest Ritual Volume I (2005)
 * Deathtrip 69 (2011)
 * WhiteWorm Cathedral (2014)
 * Moribundis Grim (2024)

Other releases

 * Death Is Fun (compilation) (1995)
 * Black Blood Vomitorium (EP) (2000)
 * A Legacy of Horror, Gore and Sickness (compilation) (2000)
 * Cannibal Holocaust (EP) (2001)
 * Reverse Voices of the Dead (split EP with Antaeus) (2001)
 * Goblins Be Thine (EP) (2004)
 * Slit Wrists and Casket Rot (live) (2006)
 * Here Lies Necrophagia: 35 Years of Death Metal (compilation) (2019)

title: Necrophagia


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John DiResta

John DiResta is an American former New York Transit police officer turned comedian, and actor.

Career
He was the title star of a short-lived UPN sitcom called DiResta from 1998-1999. He has appeared in several films, including Miss Congeniality and its sequel, Miss Congeniality 2: Armed and Fabulous, as well as on the CBS sitcom Rules of Engagement. In 2004 he got a show on FX called Trash to Cash where he and his brother Jimmy Diresta went around buying or finding cheap garbage. Jimmy would build whatever was needed and John act as the comic relief. It lasted one season.

He co-hosted a show with his brother on HGTV. Hammered with John and Jimmy DiResta (premiered September 16, 2006). Jimmy DiResta, an inventor and carpenter, builds intricate projects while John, similar to previous programs, acts as the comic foil. Hammered aired for two seasons.

John also stars as "Johnny" in an American Chopper spoof series called American Body Shop on Comedy Central that began airing in 2007.

Personal life
John grew up in the Five Towns area of Long Island, with two brothers, Jimmy DiResta and Joe DiResta, and one sister and graduated from Hewlett High School in 1982. Several years ago, he was inducted into the school's hall of fame.

title: John DiResta


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Category:House of Windsor

In 1917, during the First World War, King George V of the United Kingdom announced that he, and all other descendants of Queen Victoria in the male line, would change their surname from Saxe-Coburg-Gotha to Windsor. All such descendants may be included here.

Note that descendants of Queen Elizabeth II and their spouses are placed in a sub-category as they have the surname Mountbatten-Windsor.

title: Category:House of Windsor


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Fête de la Fédération

The Fête de la Fédération (Festival of the Federation) was a massive holiday festival held throughout France in 1790 in honour of the French Revolution, celebrating the Revolution itself, as well as national unity.

It commemorated the revolution and events of 1789 which had culminated in a new form of national government, a constitutional monarchy led by a representative Assembly.

The inaugural fête of 1790 was set for 14 July, so it would also coincide with the first anniversary of the storming of the Bastille although that is not what was itself celebrated. At this relatively calm stage of the Revolution, many people considered the country's period of political struggle to be over. This thinking was encouraged by the constitutional monarchist Monarchiens, and the first fête was designed with a role for King Louis XVI that would respect and maintain his royal status while emphasizing his new role as the citizen king of the incipient French liberal constitutional monarchy. The occasion passed peacefully and provided a powerful, but illusory, image of celebrating national unity after the divisive events of 1789–1790.

Background
After the initial revolutionary events of 1789, France's ancien régime had shifted into a new paradigm of constitutional monarchy. By the end of that year, towns and villages throughout the country had begun to join together as fédérations, fraternal associations which commemorated and promoted the new political structure. A common theme among them was a wish for a nationwide expression of unity, a fête to honour the Revolution. Plans were set for simultaneous celebrations in July 1790 all over the nation, but the fête in Paris would be the most prominent by far. It would feature the King, the royal family, and all the deputies of the National Constituent Assembly, with thousands of other citizens predicted to arrive from all corners of France.

Preparation
The event took place on the Champ de Mars, which was at the time far outside Paris. The vast stadium had been financed by the National Assembly, and completed in time only with the help of thousands of volunteer laborers from the Paris region. During these "Wheelbarrow Days"(journée des brouettes), the festival workers popularised a new song that would become an enduring anthem of France, Ah! ça ira.

Enormous earthen stands for spectators were built on each side of the field, with a seating capacity estimated at 100,000. The Seine was crossed by a bridge of boats leading to an altar where oaths were to be sworn. The new military school was used to harbour members of the National Assembly and their families. At one end of the field, a huge tent was the king's step, and at the other end, a triumphal arch was built. At the centre of the field was an altar for the mass.

Official celebration
The feast began as early as four in the morning, under a strong rain which would last the whole day (the Journal de Paris had predicted "frequent downpours").

Fourteen thousand fédérés came from the province, every single National Guard unit having sent two men out of every hundred. They were ranged under eighty-three banners, according to their département. They were brought to the place where the Bastille once stood, and went through Saint-Antoine, Saint-Denis and Saint-Honoré streets before crossing the temporary bridge and arriving at the Champ de Mars.

A mass was celebrated by Charles Maurice de Talleyrand, bishop of Autun. At this time, the first French Constitution was not yet completed, and it would not be officially ratified until September 1791. But the gist of it was understood by everyone, and no one was willing to wait. Lafayette led the President of the National Assembly and all the deputies in a solemn oath to the coming Constitution:

We swear to be forever faithful to the Nation, to the Law and to the King, to uphold with all our might the Constitution as decided by the National Assembly and accepted by the King, and to remain united with all French people by the indissoluble bonds of brotherhood.

Afterwards, Louis XVI took a similar vow: "I, King of the French, swear to use the power given to me by the constitutional act of the State, to maintain the Constitution as decreed by the National Assembly and accepted by myself." The title "King of the French", used here for the first time instead of "King of France (and Navarre)", was an innovation intended to inaugurate a popular monarchy which linked the monarch's title to the people rather than the territory of France. The Queen Marie Antoinette then rose and showed the Dauphin, future Louis XVII, saying: "This is my son, who, like me, joins in the same sentiments."

The festival organisers welcomed delegations from countries around the world, including the recently established United States. John Paul Jones, Thomas Paine and other Americans unfurled their Stars and Stripes at the Champ de Mars, the first instance of the flag being flown outside of the United States.

Popular feast
After the end of the official celebration, the day ended in a huge popular feast. It was also a symbol of the reunification of the Three Estates, after the heated Estates-General of 1789, with the Bishop (First Estate) and the King (Second Estate) blessing the people (Third Estate). In the gardens of the Château de La Muette, a meal was offered to more than 20,000 participants, followed by much singing, dancing, and drinking. The feast ended on 18 July.

Trivia

 * The Chant du 14 juillet, written by Marie-Joseph Chénier and François-Joseph Gossec, was sung in the Écoles Normales until the Second World War.
 * Jean Claude Jacob, a serf from the Jura Mountains, supposedly 120 years old, was brought from his native place to figure as "Dean of the Human Race".

title: Fête de la Fédération


text:
Talk:Fête de la Fédération

Untitled
This may deserve more than a redirect, but was previously completely missing; I figured a redirect was better than nothing. -- Jmabel | Talk 21:22, Dec 17, 2004 (UTC)

Doesn't the 14th of July celebrate the storming of the Bastille rather than the fete de la federation?

 * No. Rama 13:21, 13 April 2006 (UTC)

This is a suspiciously cheery and positive article. While the participants didn't know the events and conditions of the following decade, readers today do (or should). It would help if some connection was made within the article to the Reign of Terror and the killing of Louis. -Acjelen 14:44, 14 July 2006 (UTC)

 * Googling "fete federation" brings up a lot of original material that might be used and quoted to enrich anmd correct this article. I noted that the broadside illustrated proclaims a mass said, not by Talleyrand, but the Abbé Maury, a figure in his own right. --Wetman 12:40, 13 August 2006 (UTC)

Correct English name?
So, if "Bastille Day" is not the correct English term, what is? Mdotley 17:07, 22 September 2006 (UTC)

Constitutional question
The article refers to the celebration of the constitution establishing the constitutional monarchy; which constitution is this? Wikipedia doesn't have an article for it: the earliest revolutionary constitution they have is the one ratified in 1791.

Fete de la federation
The Fête de la Fédération (Festival of the Federation) was a massive holiday festival held throughout France in 1790 in honour of the French Revolution. It is the precursor of the Bastille Day which is celebrated every year in France on 14 July, celebrating the Revolution itself, as well as National Unity. 49.205.148.152 (talk) 17:30, 27 June 2022 (UTC)

title: Talk:Fête de la Fédération


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Guy Boothby

Guy Newell Boothby (13 October 1867 – 26 February 1905) was a prolific Australian novelist and writer, noted for sensational fiction in variety magazines around the end of the nineteenth century. He lived mainly in England. He is best known for such works as the Dr Nikola series, about an occultist criminal mastermind who is a Victorian forerunner to Fu Manchu, and Pharos, the Egyptian, a tale of Gothic Egypt, mummies' curses and supernatural revenge. Rudyard Kipling was his friend and mentor, and his books were remembered with affection by George Orwell.

Biography
Boothby was born in Adelaide to a prominent family in the recently established British colony of South Australia. His father was Thomas Wilde Boothby, who for a time was a member of the South Australian Legislative Assembly, three of his uncles were senior colonial administrators, and his grandfather was Benjamin Boothby (1803–1868), controversial judge of the Supreme Court of South Australia from 1853 to 1867. When Boothby was aged approximately seven his English-born mother, whom he held in great regard, separated from his father and returned with her children to England. There he received a traditional English grammar school education at Salisbury, Lord Weymouth's Grammar (now Warminster School) and Christ's Hospital, London.

Following this, Boothby returned alone to South Australia at 16, where, in his turn, he entered the colonial administration as private secretary to the mayor of Adelaide, Lewis Cohen, but was "not contented" with the work. Despite Boothby's family tradition of colonial service, his natural inclinations ran more to the creative than to the administrative and he was not satisfied with his limited role as a provincial colonial servant. In 1890, aged 23, Boothby wrote the libretto for Sylvia, a comic opera, published and produced at Adelaide in December 1890, and in 1891 his second show, The Jonquil: an Opera, appeared. He also wrote and performed in an operetta, Dimple's Lovers, for Adelaide's Garrick Club theatre group. The music in each case was written by Cecil James Sharp. His early literary ventures were directed at the theatre, but his ambition was not appeased by the lukewarm response his melodramas received in Adelaide. When severe economic collapse hit most of the Australian colonies in the early 1890s, he followed the well-beaten path to London in December 1891.

Boothby, however, was thwarted in his first bid for recognition as lack of funds forced him to disembark en route in Colombo, Sri Lanka and begin making his way homewards through South East Asia. According to family legend, the dire poverty he faced on this journey led him to accept any kind of work he could get: 'This meant working before the mast, stoking in ocean tramps, attending in a Chinese opium den in Singapore, digging in the Burmah Ruby fields, acting, prize fighting, cow punching...' This was followed by a brief sojourn on Thursday Island, a Melanesian island in the Torres Strait group recently annexed by the Queensland colony, where he worked as a diver in the lucrative pearl trade; and finally by an arduous journey overland across the Australian continent home to Adelaide. While Depasquale, author of the only Boothby biography, warns that this account of his travels may be somewhat glamorous, Boothby certainly travelled extensively in South East Asia, Melanesia and Australia at this period, collecting a stock of colonial anecdotes and experiences that were to influence much of his later writing.

Approximately two years later, Boothby finally reached London and succeeded in having an account of his peregrinations, On the Wallaby, or Through the East and Across Australia, published in 1894. The travelogue met with reasonable success, which was matched later that year by Boothby's first novel, In Strange Company. A novel of adventure set variously in England, Australia, the South Seas and South America, In Strange Company established a pattern that was to characterise the succeeding Boothby oeuvre – the use of exotic, international and particularly Australasian locales that frequently function as an end in themselves superfluous to the requirements of plot. By October 1895, Boothby had completed three further novels, including A Bid for Fortune, the first Dr Nikola novel which catapulted Boothby to wide acclaim. Of the two other novels Boothby wrote in 1895 A Lost Endeavour was set on Thursday Island and The Marriage of Esther ranged across several Torres Strait Islands. Boothby continued to produce fiction at a ferocious rate, producing up to six novels a year across the range of genres prevalent at the fin de siècle, and is credited with producing over 53 novels in total, not to mention dozens of short stories and plays.

Death
Boothby died at his home, aged 38 years, in Boscombe, near Bournemouth, from complications arising from influenza on 26 February 1905. His grave is in the town's Wimborne Road Cemetery.

Writing
Some of Boothby's earlier works relate to stories of Australian life, but later he turned to genre fiction, including crime fiction, imperial romance, science fiction and Gothic horror. Boothby's oeuvre is pervaded by an array of intriguing and subversive villains whose larger than life characters eclipse the unremarkable English protagonists. They range from the classic supernatural fiends of fin-de-siècle gothic, to deformed freaks (a particular penchant of Boothby's), to sophisticated international master criminals that anticipate the adversaries of Ian Fleming's James Bond character. In their depiction of the international master criminal and the revenge of the undead ancient Egyptian, Boothby's novels were influential in establishing two key tropes of the cinematic age, which persist long after the novels themselves have faded into obscurity.

The Dr Nikola Series
Boothby was once well known for his series of novels about Doctor Nikola, an occultist anti-hero seeking immortality and world domination. The adventures of Nikola were launched with the first episode of A Bid for Fortune which was serialised in The Windsor Magazine (a rival to The Strand Magazine). Nikola is described as dressing in "faultless evening dress, slender, having dark peculiar eyes and dark hair, and white toad-coloured skin." He lives in a bungalow on the Rue de Lafayette in Shanghai. Stanley L. Wood often illustrated the Nikola stories and his portraits depict Dr Nikola in white cravat and fur coat, with his perennial companion, the black cat Apollyon (named after a dark angel) – huge, baleful, gleaming-eyed – perched on Nikola's shoulder. Nikola – cosmopolitan, cultivated, universally feared – is highly intelligent but unscrupulous.

John Clute writes that "The heart of the series is devoted to the Doctor's convoluted search for a Tibetan process that will resuscitate the dead and ensure immortality in the living, and there are some hints that – unhampered by compunctions, armed with psi powers and blessed with a powerful experimental intellect – he may have reached his goal."

Dr Nikola starred in a play The Adventures of Dr. Nikola by Ben Landeck and Oswald Brand, which ran briefly in London in 1902.

Other novels
In A Prince of Swindlers he created the character of Simon Carne, a gentleman thief, in the Raffles mould, with an alter ego as the eccentric detective Klimo. Carne first appeared in Pearson's Magazine in 1897, predating Raffles by two years.

Pharos the Egyptian (1899) is a thriller with romance and some supernaturalism in which a very sinister old man, Pharos, proves to be Ptahmes, a mummy who has survived through the centuries with full magical powers.

The Curse of the Snake (1902) is referred to by Brian Stableford as the most interesting of Boothby's novels. However, Stableford states that Boothby "very obviously made up his novel plots as he went along and that therefore this novel "concludes with a woefully inadequate explanation of its marvelously creepy opening sequence."

Ghost stories
Boothby wrote a number of ghost stories, mainly from his collections Uncle Joe's Legacy and Other Stories (1902) and The Lady on the Island (1904). Amongst the better known of these are "The Black Lady of Brin Tor", "A Strange Goldfield", "The Lady on the Island" and "Remorseless Vengeance." These have been reprinted in horror anthologies edited variously by Richard Dalby, Hugh Lamb, Leigh Blackmore and James Doig.

Doctor Nikola

 * 1) A Bid for Fortune; Or, Doctor Nikola's Vendetta (1895) (aka Enter, Dr Nikola) (note: included in the Wordsworth Editions omnibus Dr Nikola Master Criminal, 2009)
 * 2) Doctor Nikola (1896) aka Dr. Nikola Returns (note: included in the Wordsworth Editions omnibus Dr Nikola Master Criminal, 2009)
 * 3) The Lust of Hate (1897) (note: Dr Nikola makes only a peripheral appearance in this novel).
 * 4) Dr Nikola's Experiment (1899)
 * 5) Farewell, Nikola (1901)

Other works
Other books written by Guy Boothby include:
 * On the Wallaby: or, Through the East and Across Australia (1894)
 * In Strange Company: a Story of Chili and the Southern Seas (1894)
 * A Lost Endeavour (1895)
 * The Marriage of Esther: a Torres Straits Sketch (1895)
 * The Beautiful White Devil (1897)
 * Bushigrams (1897)
 * The Fascination of the King (1897)
 * The Phantom Stockman (1897)
 * Sheila McLeod: a Heroine of the Back Blocks (1897)
 * The Duchess of Wiltshire's Diamonds (1897)
 * Across The World For a Wife (1898)
 * Billy Binks, Hero: and Other Stories (1898)
 * Love Made Manifest (1899)
 * Pharos, The Egyptian (1899)
 * The Red Rat's Daughter (1899)
 * A Sailor's Bride (1899)
 * A Cabinet Secret (1900)
 * "Long Live the King!" (1900)
 * A Maker of Nations (1900)
 * A Prince of Swindlers (1900) (AKA The Viceroy's Protegé)
 * The Woman of Death (1900)
 * The Boundary Rider: a Play in One Act (1901)
 * The Jonquil (1901)
 * A Millionaire's Love Story (1901)
 * My Indian Queen: Being a Record of Sir Charles Verrinder, Baronet, in the East Indies (1901)
 * The Mystery of the Clasped Hands (1901)
 * The Rickshaw: a Farce in Two Acts (1901)
 * My Strangest Case (1901)
 * The Childerbridge Mystery (1902)
 * The Curse of the Snake (1902)
 * The Kidnapped President (1902)
 * Uncle Joe's Legacy: and Other Stories (1902)
 * Connie Burt (1903)
 * The Countess Londa (1903)
 * The League of Twelve (1903)
 * A Queer Affair (1903)
 * A Two-fold Inheritance (1903)
 * A Bid for Freedom (1904)
 * A Bride from the Sea (1904)
 * A Consummate Scoundrel (1904)
 * A Desperate Conspiracy (1904)
 * The Lady of the Island (1904) ("A Professor of Egyptology", "The Black Lady of Brin Tor", "A Strange Goldfield")
 * An Ocean Secret (1904)
 * A Brighton Tragedy (1905)
 * A Crime of the Under-seas (1905)
 * For Love of Her (1905)
 * In Spite of the Czar (1905)
 * A Lost Endeavor (1905)
 * The Race of Life (1906)
 * A Royal Affair: and Other Stories (1906)
 * A Stolen Peer (1906)
 * The Man of the Crag (1907)
 * In the Power of the Sultan (1908)

title: Guy Boothby


text:
Talk:Professional (disambiguation)

Needs fixing--this is a disambig page with article detail. Should be split off into separate articles. Quill 21:22, 17 Dec 2004 (UTC)

title: Talk:Professional (disambiguation)


text:
Delahaye

Delahaye was a family-owned automobile manufacturing company, founded by Émile Delahaye in 1894 in Tours, France. Manufacturing was moved to Paris following incorporation in 1898 with two marriage-related brothers-in-law, George Morane and Leon Desmarais, as Emile Delahaye's equal partners. The company built a low volume line of limited production luxury cars with coachbuilt bodies; trucks; utility and commercial vehicles; buses; and fire-trucks. Delahaye made a number of technical innovations, particular in its early years. After establishing a racing department in 1932, the company came to prominence in France in the mid-to-late 1930s, first with the International record-breaking Type 138; then, the Type 135 that famously evolved into the special short-wheelbase sports-racing Type 135CS; followed by the V12 types 145 and 155 racecars. Many races were won, and records set. The company faced setbacks due to the Second World War, and was taken over by amalgamation with arch competitor Hotchkiss in 1954. Both were absorbed by the large Brandt manufacturing organization, within months, with automotive products ended. Delahaye closed forever at the end of 1954, taking Delage along with it.

Formative years
Engineer Émile Delahaye began experimenting with belt-driven cars in 1894, while he was manager of the Brethon Foundry and Machine-works in Tours, France. These experiments encouraged him to acquire the foundry and machine-works, so that Monsieur Brethon could retire. Emile soon entered his automobiles in the 1896 Paris–Marseille–Paris race, and the 1897 Paris–Dieppe race, followed in 1898 by the Marseilles–Nice rally, the Course de Périgeux, and the Paris–Amsterdam–Paris race.

Delahaye's automotive company was incorporated in 1898 with investors George Morane – who had driven one of Delahaye's cars in the Marseilles–Nice rally – and Morane's brother-in-law Leon Desmarais. The company moved its manufacturing from Tours to Paris, to a former hydraulic machinery plant owned by the Morane family. Charles Weiffenbach was made operations manager. The company initially produced three models at this location: the 1.4 litre single-cylinder Type 0, and the twin-cylinder Delahaye type 1 and Type 2. All three had bicycle-style tiller steering, rear-mounted water-cooled engines, automatic valves, surface carburetors, and trembler coil ignition; drive was a combination of belt and chain, with three forward speeds and one reverse.

Desmarais and Morane took control of the company when Émile Delahaye retired in 1901; Weiffenbach took over from them in 1906. The company ceased its participation in racing after Delahaye's death in 1905. Weiffenbach had no interest in racing, and focused on production of practical motorized automotive chassis, heavy commercial vehicles, and early firetrucks for the French government.

By 1904, about 850 automobiles had been built. The company introduced its first production four-cylinder in 1903 and shaft-drive transmissions in 1907. Delahaye's chief design-engineer Amédée Varlet invented and pioneered the V6 engine in the 1911 Type 44. Varlet also designed the Delahaye Titan marine engine, an enormous cast-iron multi-valve twin-cam four-cylinder engine that was fitted into purpose-built speedboat La Dubonnet, which briefly held the world speed record on water.

Licensing and collaborations
German manufacturer Protos began licensed production of Delahaye models in 1907, while in 1909, H. M. Hobson began importing Delahaye vehicles to Britain. US manufacturer White pirated the Delahaye design; the First World War interrupted efforts to recover damages. By the end of the war, Delahaye's major income was from manufacturing trucks.

Following the war, Delahaye attempted, in 1927, to increase profits by adopting a modest form of assembly-line production, in a tripartite agreement with FAR Tractor Company and Chenard & Walcker automakers, and Rosengart, an entry-level manufacturer of small family cars. However, the range of vehicles undertaken to produce was excessively extensive, too diverse, and totally devoid of practical standardization. The collaboration did not last long as shrinking sales volume threatened the company's survival. By 1931, the triumverate had disintegrated. It has been alleged that Weiffenbach met with his friend and competitor Ettore Bugatti, to seek his opinion on turning Delahaye around. In 1932, Desmarais's widow and majority shareholder, Madame Leon Desmarais, instructed Weiffenbach to develop a new, higher quality, and considerably sportier automotive-chassis line, with an appealingly distinctive appearance, improved horsepower, better handling, and a higher price-point. Delahaye was repositioned to appeal to a wealthier, younger, more sporting oriented customer base. Varlet was instructed to establish both the new drawing office, and the racing department, neither of which Delahaye ever had before. Weiffenbach hired Jean François, as Varlet's assistant, and the company's designer and chief engineer. Delahaye had escaped near disaster, to arise with virtually immediate success, in the new Type 134, followed almost immediately by the International speed record setting Type 138, and then the model that made Delahaye deservedly famous: the Type 135.

Return to racing
In 1934, Delahaye set eighteen class records at Montlhéry, in a specially-prepared, stripped and streamlined 18 Sport. The company also introduced the 134N, a 12cv car with a 2.15-litre four-cylinder engine, and the 18cv Type 138, powered by a 3.2-litre six-cylinder engine – both developed from their successful truck engines. In 1935, success in the Alpine Trial led to the introduction of the sporting Type 135 "Coupe des Alpes". By the end of 1935, Delahaye had won eighteen minor French sports car events and a number of hill-climbs, and came fifth at Le Mans. In 1936, Delahaye ran four 160 hp cars (based on the Type 135) in the Ulster TT, placing second to Bugatti, and entered four at the Belgian 24 Hours, finishing 2-3-4-5 behind an Alfa Romeo. Delahaye was able to leverage their racing success to acquire automaker Delage in 1935.

American heiress Lucy O'Reilly Schell paid the developmental costs for short "Competition Court" 2.70-metre-wheelbase Type 135 cars for rallying and racing. She purchased 12 of these, reserving half for her Ecurie Bleue amateur racing team.

In 1937, René Le Bègue and Julio Quinlin won the Monte Carlo Rally driving a Delahaye. Delahaye also ran first and second at Le Mans. Against the German government-sponsored juggernauts Mercedes-Benz and Auto Union, Delahaye entered the Type 145, powered by a complicated $4 1/2$-litre V12. Called the "Million Franc Delahaye" after a victory in the Million Franc Race, the initial Type 145 was driven by René Dreyfus to an average speed 91.07 mph over 200 km at Montlhéry in 1937, earning a 200000 FRF government prize. Dreyfus also scored a victory in the Ecurie Bleu Type 145 at Pau in 1938, using the model's fuel economy to beat the more powerful Mercedes-Benz W154. Another Type 145 finished third in the same race.

These victories combined with French patriotism ensured demand for Delahaye cars up until the German occupation of France during World War II. In early 1940, 100 Type 134N and Type 168 chassis were built and bodied by Renault as military cars under contract for the French army. The French government had ordered all private automobile production to cease in June 1939, but small numbers of cars continued to be built for the occupying German forces until at least 1942.

In 1951, a French military team with Captain Monnier and Colonel Henri Debrus were part of the victorious crew that won the first Algiers-Cape Town Rally with a Delahaye pick-up.

Post-war decline
After World War II, French luxury car makers struggled under the depressed economy. General Pons's five-year reconstruction program (the Pons Plan) allocated the majority of its vehicles for export, and installed an increasingly punitive tax regime aimed at luxurious non-essential products, including cars with engines larger than 2 L. In 1947, 88% of Delahaye production was exported, primarily to French colonies in Asia and Africa. Delahaye's meagre production of 573 cars in 1948 (compared to 34,164 by market-leader Citroën), was unsustainably low.

The new face of the postwar Delahaye was styled in-house by industrial designer Philippe Charbonneaux. Production of the outdated pre-war Type 135 and 148L was resumed in 1946, to restart cash flow and because the Type 175 and its two longer-wheelbased versions were not ready for introduction. The Type 175 was very modern when it had been envisioned in 1938 but its production was delayed until 1948 due to the war, post-war shortages, and the death of its designer.

With a license agreement in place and no viable alternatives, Delahaye proceeded with production of the Type 175. However, suspension components underwent catastrophic failure, and Delahaye was obliged to buy back a number of its vehicles to avoid litigation. The risk of negative publicity was so great that the company kept no records of these events. The affair could not be effectively contained and resulted in disinterest among prospective buyers. The Type 175, 178 and 180 models were unable to generate enough sales to recover development and production costs. Their production was discontinued in mid-1951.

Until early 1951, continuing demand from the French army for the company's light reconnaissance vehicles (VLR) enabled the company to operate. Small but steady demand for the Delahaye 163 trucks allowed the business to remain solvent.

A one-ton capacity light truck (later sharing its 3.5-litre six-cylinder overhead-valve engine with the company's Type 235 luxury cars) made its debut at the 1949 Paris Motor Show as the Type 171. During the next twelve months the Type 171 spawned several brake-bodied versions, including ambulance and 9-seater "familiale" variants. The vehicle was intended for use in France's African colonies, having large wheels and high ground clearance, and was also exported to Brazil. By 1952, thirty Type 171s were produced per month.

Delahaye's last entirely new model, a 2-litre Jeep-like vehicle known as Delahaye VLR (Véhicule Léger de Reconnaissance Delahaye) was released in 1951. The French army believed that this vehicle offered a number of advantages over the traditional American-built Jeep of the period. During 1953, the company built 1,847 VLRs, as well as 537 "special" military vehicles. In that year no more than 36 Delahaye or Delage-branded passenger cars were registered.

In 1953, the Type 235 was introduced. Fernand Lecour, working with a small group of enthusiastic factory employees, convinced Weiffenbach to introduce an updated version of the Type 135, fitted with hydraulic instead of mechanical brakes, and a triple Solex carbureted version of the 3.6-litre Type 135 engine, which produced 152 hp. This power was roughly equal to that of the previous series. Only 84 examples of the Type 235 were built.

Delahaye's competitor, Hotchkiss, negotiated a licensing agreement with Kaiser-Willys Motors, and obtained sanction to manufacture its Willys MB 'Jeep' in France. The French army began to appreciate the simpler machine, available at a much lower price, and cancelled the contract for the more sophisticated Delahaye VLR. In August 1953, the company laid off more than 200 employees. A merger was discussed with Hotchkiss, which was facing similar problems. On 19 March 1954, an agreement was signed by Delahaye president Pierre Peigney and Hotchkiss president Paul Richard. Less than three months later, on 9 June, Delahaye shareholders accepted a takeover of Delahaye by Hotchkiss, after which Hotchkiss promptly shut down Delahaye car production. By the end of 1954, after a brief period selling trucks with the Hotchkiss-Delahaye nameplate, the combined firm was itself taken over by Brandt. By 1956, the brands Delahaye, Delage, and Hotchkiss were no longer in use.

Ownership and administration
From its incorporation, Delahaye remained a private, entirely family-owned company, until it closed its doors for the last time, on December 31, 1954.

Emile Delahaye, a successful Tours foundry and machine-works owner, built his first car in 1894. By 1898, the demand required that he expand facilities and obtain investment capital. Emile Delahaye agreed to partner equally with coppersmith business owners and brothers-in-law, Leon Desmarais and George Morane. The arrangement was duly incorporated in 1898, and car assembly was moved to the vacant Paris factory owned by the incoming partners. When Delahaye retired in 1901, from failing health, he sold his shares to his partners, with Desmarais purchasing more, thus gaining a majority. As the Desmarais and Morane families were connected by marriage, Delahaye was a family-owned business, from 1901 until its takeover by Hotchkiss in 1954. Delahaye was the minority partner. The board of directors was composed of the shareholders, plus their appointed manager of operations, Charles Weiffenbach, as chief executive officer.

Emile Delahaye had been the company's president, its sole engineer, and the administrator, until his retirement in 1901. In 1898, Delahaye hired Charles Weiffenbach as his managerial assistant; and, Amédée Varlet as the design-engineer. Both men were qualified mechanical engineers, with differing talents, and both stayed with the company for their entire working career. Weiffenbach became the operations manager in 1906, while Varlet focused on technical engineering and manufacturing advances. In 1932, 42-year-old Jean François was hired as chief design-engineer. Amadee Varlet was over eighty by then, and past his creative prime, but his earned respect caused him to be promoted to head up the new drawing office, and set up and manage the new racing department, assisted by much younger engineer Jean François.

Pierre Peigney, a family relative, was the president, but his was more a formal role, since it was Charles Weiffenbach who had been mandated by the partners to run the company, literally single-handedly.

This he did, including after orchestrating the merger in 1954 with Hotchkiss, a prime competitor. President Peigney signed for Delahaye, and president Richard signed for Hotchkiss. Neither company had the strength and resources to avoid being absorbed by the gigantic Brandt group of companies. Delahaye vanished into extinction in late 1954.

Notable models

 * – 1895–1901
 * Delahaye 44 – 1911–1914 – first production V6
 * Delahaye 134 – 1933–1940
 * Delahaye 135 – 1935–1954
 * Delahaye 138
 * Delahaye 148
 * Delahaye 168 – 1938–1940
 * Delahaye 175 – 1948–1951
 * Delahaye 178
 * Delahaye 180
 * Delahaye 235 – 1951–1954
 * Delahaye VLR – 1951–1954

title: Delahaye


text:
Talk:Historicity of Jesus/Archive 3

WikiProject Jesus
In order to try to work out the relationship between all the various pages and hopefully get some consensus, I have opened a WikiProject to centralize discussion and debate. We've got several "conflicted" pages at the moment, and without centralizing discussion, it's going to get very confusing. Please join the project, if you're interested in the topic, and start discussions on the talk page. (We need to create a to-do list, but I think the current state is too conflicted to decide even that.) Mpolo 10:49, Nov 8, 2004 (UTC)

Protectionism
So, sam, are you going to discuss this in a civilised manner? CheeseDreams 22:13, 8 Nov 2004 (UTC)

 * I have no idea what you mean, but I do intend to be polite, reasonable and helpful, as is my nature :). Sam [Spade] 22:24, 8 Nov 2004 (UTC)

I mean that given your propensity to revert things you don't like without explaining why, are you actually going to explain why you have been doing it on this page? CheeseDreams 00:14, 9 Nov 2004 (UTC)

 * Yes, I should explain why. The article should present the views of different scholars in detail and what they think. It should not be a pamphlet that you copied from anti-Christian web sites where the article is trying to prove that Jesus is a pagan myth. OneGuy 01:55, 9 Nov 2004 (UTC)

 * if you actually read the above sections, you will note that I will be putting other views in, and am aware it is POV at the moment. Also note that if you are explaining why because you put the totally disputed notice on. Then you are Sam. Therefore you are misrepresenting yourself by using a different username. I will mention in the other places that you have commented that you are Sam Spade. CheeseDreams 08:57, 9 Nov 2004 (UTC)

 * I am Sam Spade?? LOL. No, I am not Sam Spade. Now is your accusation that I am Sam Spade a Personal attack or what?OneGuy 10:45, 9 Nov 2004 (UTC)

 * CheeseDreams, sock puppetry accusations are considered very grave here. Please don't make them unless you are absolutely sure and have convincing evidence. Gady 12:08, 9 Nov 2004 (UTC)

 * Are they? In that case, ill make a file. CheeseDreams 20:10, 9 Nov 2004 (UTC)

In the meantime, well, Sam, are you going to (under the username "Sam Spade") actually explain? CheeseDreams 20:10, 9 Nov 2004 (UTC)

 * Explain what, that you made a crazy mess of this page? What I aught to do is list it on Vfd. Sam [Spade] 21:46, 9 Nov 2004 (UTC)

 * No, why you think it is factually inaccurate, and non-NPOV, since you added the tag stating that you did. CheeseDreams 22:23, 9 Nov 2004 (UTC)

 * Vfd= DELETE THE WHOLE ARTICLE. To state that there ought (aught=nothing (the word is usually used by those with a strong northern scottish accent - do you have one?)) to be no article about "Historicity of Jesus" is tantamount to stating that the Historicity of Jesus ought not to be discussed, which is absolutely massively extreme POV. CheeseDreams 22:23, 9 Nov 2004 (UTC)

It should be merged then, is that better? Sam [Spade] 22:39, 9 Nov 2004 (UTC)

 * No, thats only stating what we already know you would like. We need to know WHY. CheeseDreams 23:46, 9 Nov 2004 (UTC)

New version
I copied CheeseDreams' version into a new page, Historicity of Jesus/New version. CheeseDreams, please work on the temporary page, and when you are done copy the results to the existing page (assuming people agree). Others, please comment on Talk:Historicity of Jesus/New version. Can some admin unprotect the page so it can be returned to a stable version in the meantime? Gady 04:10, 9 Nov 2004 (UTC)

NO. IT SHOULD STAY PROTECTED until we have consensus. CheeseDreams 08:54, 9 Nov 2004 (UTC)

 * CheeseDreams, you simply cannot leave an important page in a "work in progress" state for a week. There is absolutely no justification for that. Use the subpage. I am doing the same in another page as we speak. Gady 12:10, 9 Nov 2004 (UTC)

 * I agree that the page ought to be reverted to a stable version with the rewrite going on in parallel on the temp page. CheeseDreams, if you want, we could put the NPOV notice, followed by a notice that work is proceding at Historicity of Jesus/New version, so that that page is available to the reader as well. We did the same thing when I rewrote Shroud of Turin. We edit it as a temp article until there is concensus, then ask an admin to move it, so as to preserve the edit history. Mpolo 13:19, Nov 9, 2004 (UTC)

Do you have enough tags on the top of this page? Maybe we could drag out some more! Mark Richards 18:47, 18 Nov 2004 (UTC)

I looked at this page and it was a mess. It wasn't an article on the historicity of Jesus -- it wasn't even an article. I looked at the previous version and while I am sure it has its flaws, as all articles do, at least it looked like an encyclopedia article. Folks, by all means lets address POV issues and verifiability and whatnot, let's work on this article -- but let's keep it an article, okay? Slrubenstein

Protectionism Again
I warned you that reverting the page as soon as it was unprotected would just result in the page being protected again. You should have listened.

'''If you think an article is a mess. Tidy it up.'''

Grow up. Don't delete articles because you don't like the facts expressed in them, and prefer the cosy POV of earlier versions which had NPOV issues. CheeseDreams 23:50, 18 Nov 2004 (UTC)

How is anyone supposed to "tidy it up" if it is protected? Ben Standeven 08:00, 19 Nov 2004 (UTC)

 * I was referring to when it is unprotectedCheeseDreams 08:23, 19 Nov 2004 (UTC)

The protected article is not an article on "the historicity of Jesus." It is not even an encyclopedia article. It is a mess. Slrubenstein

'''If you think an article is a mess. Tidy it up.'''

Grow up. Don't delete articles because you don't like the facts expressed in them, and prefer the cosy POV of earlier versions which had NPOV issues. CheeseDreams 23:50, 18 Nov 2004 (UTC)

I've made some edits to the New Version, but it needs some serious reorganizing. Ben Standeven 08:16, 21 Nov 2004 (UTC)

Now it's been reorganized; the Sources section still needs to be merged into Jesus and Textual Evidence. Ben Standeven 01:07, 22 Nov 2004 (UTC)

Just wondering if anybody could defend a claim that the current version of the article is better than the pre-CheeseDreams version to be found here. All that seems to have happened is that a complete hash has been made out of a perfectly decent article. john k 23:37, 23 Nov 2004 (UTC)

 * Once again, the article was half way through a re-write, and I was about to tidy it up substantially before a revert war happend and consequently protection occurred (the first time). After it was unprotected, I attempted to start tidying it up again (look at the history if you don't believe me), but a revert war happened producing the current protection. CheeseDreams 23:57, 23 Nov 2004 (UTC)

The new version is more or less done now. Ben Standeven 08:18, 24 Nov 2004 (UTC)

CheeseDreams, since this seems to happen to you frequently, perhaps it would be best to work on your rewrites on a test page (User:CheeseDreams/Historicity of Jesus, for instance), and then solicit comments on your new version, and then, if it meets with general approval, replace the old article. This would allow people to judge your versions based on how they finally turn out, rather than on some intermediate stage in the middle, and prevent most edit wars. john k 09:02, 24 Nov 2004 (UTC)

Darling, I had already worked on the re-write here. And the continued reverts only happen because a gang of fundamentalists (of which, I might add, you are a part) is stalking my edits. CheeseDreams 16:42, 24 Nov 2004 (UTC)

I wasn't saying you do anything differently here. Just that you're far more likely to get reverted if your edits seem to turn the article into an incoherent mess than if you finish writing your new version and then invite comments before replacing it. As to "a gang of fundamentalists", do you mean fundamentalist in the sense of "people who believe in the literal truth of the Bible"? I can assure you that I am neither a Jewish nor a Christian fundamentalist in that sense. I'm fairly certain that Slrubenstein is not one, either, based on my observations of his work before this particular conflict. Just because someone disagrees with you about the best way to write an article does not mean that they are religious fundamentalists. john k 20:15, 24 Nov 2004 (UTC)

Having reviewed both of your contributions, I stand by my claim. CheeseDreams 22:40, 24 Nov 2004 (UTC)

Well, having reviewed your contributions, I believe you to be an insane troll. What sort of fundamentalist do you believe me to be, by the way? I'm fairly certain that I'm not at all religious, so I'm curious to see what the hell you're talking about. john k 23:54, 24 Nov 2004 (UTC)

 * I believe you to be the sort of fundamentalist that misrepresents themselves in order to appear to have a disinterested stance, thus able to persuade weak-willed editors that their views are unreasonable (see User:Rednblu for this tactic, and various comments about it in his talk page archives, and on an ongoing RfC) CheeseDreams 02:04, 25 Nov 2004 (UTC)

CheeseDreams, do you have any comments on the "New Version" Ben has been working on? Wesley 02:58, 25 Nov 2004 (UTC)

 * I have had a brief look at it. The sources section has already been merged with the appropriate article and just contains duplicate information - I have already written a summary (but it, along with everything else, has been reverted during the revert row). I will try to merge his other changes into the version I am working on where appropriate - the article (of his), as it stands is currently a restructuring of the intermediate article, with a bit of content added - I have added more content and fleshed out some outlines, resulting in other, earlier (in date) sections consisting predominantly of duplication.CheeseDreams 08:22, 25 Nov 2004 (UTC)

thrice blah
It looks like this is another example of CheeseDreams hijacking a good article. Historicity of Jesus originally had the simple objective of laying out arguments/evidence for and against the existence of Jesus. This is plenty for an article to do and all this article need do. But now I look at it nd the first several sections of the article are on other divinities that have nothing at all to do with the historicity of Jesus. Look, I understnad the argument that the Jesus myth that developed in the ancient near East was syncreticitic. But this shouold simply be ANOTHER ARTICLE. Not this one. Let's u block the article, move all material on synretism to its own, linked article, and restore the arguments over whether or not Jesus exited to this article. DOes this make sense? Why would anyone be oppoese? Slrubenstein

 * This assessment (suffering from heavy verbosity) is 100% refuted. CheeseDreams 12:12, 28 Nov 2004 (UTC)

Let's GO!!!
The article at Historicity of Jesus/ seems to be ready to replace this one now. Ben Standeven 22:09, 2 Dec 2004 (UTC)

 * If you want. The 4th section (3rd main one) is only an sketched outline at the moment though. And this one is still locked.CheeseDreams 23:10, 2 Dec 2004 (UTC)

 * Historicity of Jesus/ appears to be an almost completely different article than what was here before. It duplicates far too much content from Jesus and syncretism. I think the original article was better by far, in terms of polish, in terms of content, and in terms of scope and balanced NPOV. The old article, did mention similarities with Mithras etc., and an additional link to Jesus and syncretism would not be inappropriate, if it wasn't already there. It should be restored, rather than replaced. Wesley 18:18, 3 Dec 2004 (UTC)

 * The old article hardly made mention. It is a poor shadow of its potential. I see attempts to resurrect it as a POV campaign to supress questions of the historicity of Jesus.

 * Reverting to the original article after unlocking will simply restart the revert war, as it did before. Such action is clearly going to be percieved by some parties as deliberate antagonism, so I would respectfully suggest you don't try it. CheeseDreams 19:26, 3 Dec 2004 (UTC)

 * I agree that there is too much material in the "Jesus and syncretism" section. If it is supposed to be a summary section, then it should summarize, not try to edge in every single the 19th century argument possible, while omitting the evidence against those theories. It would be good to indicate that those arguments in particular are largely discarded by serious scholars (at least they were in the 1950s -- maybe someone has resurrected them, in which case, you would have to indicate who). I wouldn't support bringing in this new article until we see what you have planned with your Gnosticism section. While you appear to be convinced that Paul was a gnostic, an overwhelming majority of scholars would dispute your opinion there, and the outline makes it look as though the majority opinion of scholars (that is, the probable truth) is going to be marginalized to present a pet theory of the author of the article. This is not neutrality. Mpolo 20:42, Dec 3, 2004 (UTC)

 * I have no objection to adding the "evidence against those theories", but I haven't seen any on my searches, so until some comes to light, it will default to not being in there. CheeseDreams 00:22, 4 Dec 2004 (UTC)

The section currently known as "gnosticism"

 * W.r.t. gnosticism, its a bit of a mess in my head at the moment, as I'm still trying to work out how to describe the James the Just vs. Paul argument w.r.t. the Ebionites and the Essenes. And how Ebionites vs. gnostics vs. early christians works, as most of the texts on these things have them all jumbled up everywhere, rather than a nice encyclopedic summary.

 * Oh, the title of the section is poor, I don't like the title being "gnosticism", but I haven't thought of a sensible replacement title yet (as opposed to paragraph long ones)

 * But essentially the arguments are thus (the order is sort-of chronological, and I still havent worked out which arrangement flows best) (p.s. its quite useful drawing this list up actually)
 * Acts and how it describes Paul's actions (and how his account is different) - power struggle of Paul vs. James, the nazoreans, James-ian christianity and its relation to the essenes, later christian attempts to see if their teaching deviated from the apostles (by searching for the church of Jerusalem, and only finding the ebionites (who were "heretics") - and the implications thereof)
 * Pauline epistles (1) (1st group of epistles - those generally considered genuine) - summary description of their general theology, lack of flesh-and-blood-ness of Jesus in them, similarities to gnostic views
 * Pauline epistles (2) incl. pastorals - essentially historiography - even early scholars (i.e. 2nd century) thought these dubious based on textual criticism etc. rather than their religious POV, show how they differ with the other paul, thus their evidence is doubted by some scholars
 * Mark & secret teachings - e.g. Secret Gospel of Mark (aside from much mention of "secrets" in the normal gospel, and mysterious obscure cryptic statements in it), Thomas Didymous (literally "twin twin" and the significance of the twin in gnosticism), the naked youth at gethsemene(and associated other/identical naked/semi-naked youths elsewhere - e.g. at the tomb of Jesus) and the potential mystery religion meaning thereof, and how this indicates Mystery religion.
 * Synoptics - markan priority + Q (compare Gospel of Thomas) + Matthewian additions + Lukan additions- how Q is just a series of wisdom from many sources (including Aesop) that someone added the name Jesus to at some point - how the Matthewian and Lukan additions don't match (i.e. how they could just be made up or syncretisms based on the "well we don't actually care about whether it is true, so it doesn't matter what stories we use" principle)
 * John - essentially a summary of the relevant part of Authorship of John (that link is a redirect - I can't spell the other word properly) - i.e. that John may not have written it, it doesn't match the synoptics (and differs on important points), it does match 2nd century anti-heretical texts (e.g. the first paragraph 100% defeats arianism - so its odd that arianism even existed if the gospel did), it may be a forgery, so some scholars think it unreliable - i.e a historiography discussion
 * Other Epistles - historiography again
 * Apocalypse of John-the-Divine - deconstructionism as a set of Jewish tales from the OT + anti-Rome polemic + Jesus, Mary, etc. references which look like syncretisms from Mystery religions (e.g. Mary with the moon at her feet etc.)
 * Persecution - explaining why the gnostics are not the orthodoxy now - cerinthus quote (the one that goes something like "people who take it literally are thick and lazy, but I guess thats why its popular") - ecumenical councils (rules and enforcement of exile to those who disagree) - Cathars and the EVIL albigensian crusade (and other inqusitions).

 * And Clement of Alexandria, Cerinthus, Origen and Marcion need to fit in there somehow, especially the first two.

 * There is quite a lot of material there, and it will probably be best to become a daughter article once it is put together.

 * Does that all make sense? CheeseDreams 00:22, 4 Dec 2004 (UTC)

Are you familiar with The Jesus Puzzle by Earl Doherty? A lot of this seems reminiscent of it. Incidentally, I would think Marcion would be very important to this discussion. Remember that as an encyclopedia article, the subject of Jesus' historicity needs to be approached from all sides, and not turn into a one-sided essay. Wesley 04:29, 5 Dec 2004 (UTC)

 * No, I haven't read it at all. It seems to be referenced a lot on the web though. My familiarity with this subject area comes from my background as associating with some of the UK's top theologians who would constantly go on about this sort of thing (particularly the Albigensian crusade). CheeseDreams 12:20, 5 Dec 2004 (UTC)

What the heck?!
I notice we NOW have, , , and two  tags on the article now! At least two can be removed, them being the attention and cleanup notices. - Ta bu shi da yu 08:48, 14 Dec 2004 (UTC)

Explanation of my revert
I have reverted back to the material before CheeseDreams slapped an entirely new article on top of this one! This is totally unacceptable because it makes it extremely hard for anyone to now sort out this whole mess. If CheeseDreams wants to add material, then she is going to have to incorporate it into the article. Not add a brand new article on the top of this one! Also, I unprotected the page as this has been in a protected state and yet is unreadable because of the edits that were made. I advise people to refrain from adding CheeseDreams article on to the top of this one, but advise them to incorporate it into the article if they feel that material has been lost. Be warned though, I read quite a bit of her material and I don't see what it has to do with Jesus. It appears to be broader material, written from her POV. It also isn't referenced. I'll be watching what gets entered. - Ta bu shi da yu 09:15, 14 Dec 2004 (UTC)

 * Hmmm. Have just noticed Historicity of Jesus/. Anyway, the page is unlocked now. - Ta bu shi da yu 09:20, 14 Dec 2004 (UTC)

title: Talk:Historicity of Jesus/Archive 3


text:
Wikipedia:Articles for deletion/Zhuowei

Zhuowei was proposed for deletion. This page is an archive of the discussion about the proposed deletion. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was DELETE

PhD student. Doesn't look like he's done anything notable yet, although maybe he will. Possible speedy deletion as "vanity". Kappa 21:27, 17 Dec 2004 (UTC)

 * Vanity is cause for speedy deletion now? Cool. But for the purpose of this vote, I'll just say delete unless some good reason for notability comes up. DreamGuy 21:48, Dec 17, 2004 (UTC)

 * Delete, vanity (not a speedy) Wyss 22:53, 17 Dec 2004 (UTC)
 * Delete, not a speedy. --fvw *  23:40, 2004 Dec 17 (UTC)
 * Delete, vanity --Spangineer ∞ 23:50, Dec 17, 2004 (UTC)
 * Delete: Vanity. I saw this, earlier, and didn't speedy it, as vanity pages, even really obvious ones, are not at present candidates.  In general, I don't favor vanity being a criterion.  I'd love it if "obvious vanity" were, but no one can trust anyone to say what's obvious and what isn't, including me. Geogre 02:34, 18 Dec 2004 (UTC)
 * Delete. If the author wants to create an account, this would be a suitable user page. But as for the article namespace, it must be deleted. [[User:Livajo|Ливай | ☺]] 09:07, 18 Dec 2004 (UTC)
 * Delete, vantzer Wikipedia is not a blog or resume depository 03:07, 19 Dec 2004 (GMT)

This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion or on the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.

title: Wikipedia:Articles for deletion/Zhuowei


text:
Cain (disambiguation)

Cain is the first son of Adam and Eve in the Bible.

Cain may also refer to:

People

 * Cain (surname)
 * Cain Madden (born 1996), American football player
 * Cain Velasquez (born 1982), Mexican American mixed martial arts fighter and 2010 UFC Heavyweight Champion

Fictional characters

 * Cain, the decoy assassin in Robert Ludlum's The Bourne Identity
 * Cain, the Green Planet mage from The King of Braves GaoGaiGar
 * Cain, main antagonist from the 1990 film RoboCop 2
 * Cain and Abel (comics), most notably seen in The Sandman series and House of Mystery
 * Cain C. Hargreaves, a character from Kaori Yuki's manga: Godchild
 * Cain Dingle, Emmerdale character
 * Cain Marko, name of the Marvel character Juggernaut
 * Cassandra Cain, name of the DC Comics character Batgirl
 * Ciaphas Cain, character from the Warhammer 40,000 universe
 * Cogliostro, born as Cain, brother and killer of Abel, a supporting character in Todd McFarlane's Spawn comic series
 * Commander Cain, of the Battlestar Pegasus in Battlestar Galactica
 * David Cain (character), father of the DC Comics character Batgirl/Cassandra Cain
 * Strider Cain, a character from the Strider franchise; See Strider Hiryu

Other arts and entertainment

 * Cain (American band), an American Christian country band
 * Cain (Italian band), an Italian black metal band
 * Cain (novel), the final novel by Nobel Prize-winning author José Saramago
 * Cain (play), an 1821 play by Lord Byron
 * Cain (1918 film), a German silent film
 * Caín (film), a 1984 Colombian drama directed by Gustavo Nieto Roa

Other uses

 * Cain (software), network packet analyzing software
 * Conflict Archive on the Internet (CAIN), a website documenting the Troubles in Northern Ireland
 * Mount Cain, Vancouver Island, British Columbia, Canada
 * Cain's Ballroom, a music venue in Tulsa, Oklahoma, US
 * Cain, a cigar brand made by Oliva Cigar Co.

title: Cain (disambiguation)


text:
Talk:Mayflower Compact

Social contract?
A social contract that most of the people didn't sign? How is that a contract? —Preceding unsigned comment added by 72.78.166.2 (talk) 06:28, 2 June 2009 (UTC)

 * Many of the people who didn't sign were females, who at that time did not have political rights. --DThomsen8 (talk) 23:18, 9 September 2009 (UTC)

 * and their children... As written, the bit about "Majoritarian rule" is highly inaccurte and misleading. This Complete Passenger list makes this all the more clear. 69.37.38.104 (talk) 03:15, 4 October 2010 (UTC)

It appears to this reader that a misleading over-tone is assumed in the opening paragraph concerning those who actually signed the Compact. It seems it would be more objective and accurate to state that the document was signed by all of the adult male passengers or "heads of households" as it was commonly understood. The current reading portrays the event as taking place by a conspiring minority and does more to promote a historically conspicuous view than to accurately and objectively portray a historical event. Bfairplease (talk) 14:30, 26 November 2009 (UTC)

 * Signatories are not exclusively "heads of households". Servants were considered part of their master's household. Howland and Lester were servants of Carver and Hoopkins respectively.Geofpick (talk) 14:50, 21 May 2020 (UTC)

 * Of course this compact by British subjects forming a British colony has little to do with the Founding Fathers that founded the United States of America under the U.S. Constitution. —Preceding unsigned comment added by Samsboy38 (talk • contribs) 16:59, 2 April 2010 (UTC)

According to Willison, "Saints and Strangers" (1945), there was mutiny on board the Mayflower calling for organized resistance to the group. "All were sentenced to die, and were executed." (68.) When mutiny rose again, "[T]o meet the explosive situation, the Leyden Saints in command decided once again to rely on the Word, drafting as formal and formidable a document as they knew how." (69.) He suggests the ringleaders may have been "commanded" to sign the Compact, as "an instrument to maintain the status quo on the Mayflower, to show inferiors in general, and servants in particular, their place and keep them where they belonged--i.e. under the thumbs of their masters." (71.) If I had permission, I would edit the "Reasons" section to include Willison's, which seems very well researched.Jonathanpomerance (talk) 14:30, 8 October 2013 (UTC)https://en.wikipedia.org/wiki/User:Jonathanpomerance

Original Mayflower compact
I am removing an external link to mayflower-compact.org because even though the document shown is claimed to be original and even shows original signatures, the original Mayflower Compact has not survived, nor have most of the signatures. Thus the document shown is fictional. It goes far beyond legitimate scholarship. The fictional document is based on William Bradford's manuscript version written in 1646, which was not printed at that time. An earlier version also written by William Bradford that differs from his 1646 version in several respects was printed in Mourt's Relation in 1622 but neither version includes the names of any signers, let alone their actual signatures. A list of the purported "signers" first appears in New-Englands Memorial (1669) by Nathaniel Morton. The original compact was probably hand written because I doubt that the Mayflower had a printing press, and even if it did, I doubt that it would be unpacked along with the cases of letters, inks and other paraphernalia required to produce the printed document shown. I also doubt that the "signers" could even write their own signatures because only the rich were able to receive an education that allowed them to read and write. A good source is The Mayflower compact and its signers (1920) by George Ernest Bowman, which includes photocopies of the original 1622, 1646, and 1669 documents. — Joe Kress (talk) 08:55, 12 February 2011 (UTC)

 * So you are claiming that most of the men in England at the time signed documents with an X ? They could not sign their own names? And then you claim they could not read what they were signing?  The question is fascinating, but requires proof. (PeacePeace (talk) 23:54, 18 June 2020 (UTC))

What is the difference between the blue & the black names?
Could whoever wrote this article please tell us why some names are blue & some are black? (PeacePeace (talk) 23:46, 18 June 2020 (UTC))

 * are you asking why some names link to articles and others don't? or why some deserve articles and others don't?Geofpick (talk) 09:21, 19 June 2020 (UTC)

Please clarify the unsourced claim "It was written by the male passengers"
What does that mean? Does that mean that the 41 men who signed the document all had pens and each penned a few of the words??? Can you state who penned the document -- we know who signed it. Were there boys on the ship (males)? Did all the males pen the document? Any male babies added their words? And please add reliable sources. (PeacePeace (talk) 23:50, 18 June 2020 (UTC))

Legacy
A speech by Calvin Coolidge is referenced and quoted in the Legacy section. While the footnote cites the source, it does not include an available link to it;

According to the article, the speech was given to the "Society of Mayflower Descendants" on November 22 in Boston.

The speech does not exist on the Calvin Coolidge Foundations site.

Noternie (talk) 17:29, 19 November 2020 (UTC)

I'll amend the link to use this source https://www.loc.gov/resource/sn83045774/1920-11-23/ed-1/?sp=6&r=-0.053,0.552,0.95,0.466,0 Geofpick (talk) — Preceding undated comment added 18:09, 19 November 2020 (UTC)

under--- subscribed
Am I the only one who sees this? A couple lines above Anno Domini 1620, it says "hereunto subscribed our names" in the translation, but that is not what is written. What is written is "here under subscribed our names"

"under written" and "sub scribed" are etymological twin pairings from Germanic and Latin roots respectively. The author started to write "underwriten" has he had once earlier at the head of the page, then crossed it out for a preferred "subscribed".

Check the spelling -- "under" is written elsewhere in the document ("haveing undertaken"), and it is identical to the supposed "unto". I understand that secondary sources translate it as "hereunto" but they could be wrong. Is anyone else seeing this as "under" as in "sub", and then crossed out? 79.154.191.198 (talk) 13:55, 31 March 2024 (UTC)

title: Talk:Mayflower Compact


text:
Situational ethics

Situational ethics or situation ethics takes into account only the particular context of an act when evaluating it ethically, rather than judging it only according to absolute moral standards. With the intent to have a fair basis for judgments or action, one looks to personal ideals of what is appropriate to guide them, rather than an unchanging universal code of conduct, such as Biblical law under divine command theory or the Kantian categorical imperative. Proponents of situational approaches to ethics include existentialist philosophers such as Sartre, de Beauvoir, Merleau-Ponty, Jaspers, and Heidegger.

Specifically Christian forms of situational ethics placing love above all particular principles or rules were proposed in the first half of the twentieth century by liberal theologians Rudolf Bultmann, John A. T. Robinson, and Joseph Fletcher. These theologians point specifically to agapē, or unconditional love, as the highest end. Other theologians who advocated situational ethics include Josef Fuchs, Reinhold Niebuhr, Karl Barth, Emil Brunner, and Paul Tillich. Tillich, for example, declared that "Love is the ultimate law."

Fletcher, who became prominently associated with this approach in the English-speaking world due to his book (Situation Ethics), stated that "all laws and rules and principles and ideals and norms, are only contingent, only valid if they happen to serve love" in the particular situation, and thus may be broken or ignored if another course of action would achieve a more loving outcome. Fletcher has sometimes been identified as the founder of situation ethics, but he himself refers his readers to the active debate over the theme that preceded his own work.

Ethical classification and origin of term
Situational ethics is a form of consequentialism (though distinct from utilitarianism in that the latter's aim is "the greatest good for the greatest number") that focuses on creating the greatest amount of love. Situational ethics can also be classed under the ethical theory genre of "proportionalism" which says that "It is never right to go against a principle unless there is a proportionate reason which would justify it." J. A. T. Robinson, a situational ethicist, considered the approach to be a form of ethical relativism.

There was an active debate in the mid-twentieth century around situational ethics, which was being promoted by a number of primarily Protestant theologians. The English term "situation ethics" was taken from the German Situationsethik. It is unclear who first coined the term either in German or in its English variant.

Joseph Fletcher
Fletcher proposed that in forming an ethical system based on love, he was best expressing the notion of "love thy neighbor," which Jesus Christ taught in the Gospels of the New Testament of the Bible. Through situational ethics, Fletcher was attempting to find a "middle road" between legalistic and antinomian ethics. Fletcher developed his theory of situational ethics in his books: The Classic Treatment and Situation Ethics. Situational ethics is thus a teleological or consequential theory, in that it is primarily concerned with the outcome or consequences of an action; the end. Fletcher proposed that loving ends justify any means. Joseph Fletcher abandoned his theistic belief in his later life but never strayed away from his belief in situation ethics.

Fletcher outlined his theory in four "working principles" and six "fundamental principles".

The four working principles
The following are presuppositions Fletcher makes before setting out the situational ethics theory:

 * 1) Pragmatism: An action someone makes should be judged according to the love influenced in it, so the user must always ask: what is the most loving thing to do? For example, war may not –  to a situationist –  be considered the most 'loving' thing and so many are quick to deem it as morally wrong.
 * 2) Relativism: Approaching every situation with a relative mindset and thus opposing legalistic approaches –  avoid words such as 'never', 'complete' and 'perfect'.
 * 3) Positivism: The most important choice of all in the teachings in 1 John 4:7–12 is "let us love one another because love is from God".
 * 4) Personalism: Whereas the legalist thinks people should work to laws, the situational ethicist believes that laws benefit the people. This forces the user to ask 'who is to be helped?' instead of 'what is the law', stressing the importance of people before laws.

The six fundamental principles (propositions)

 * First proposition: Only one thing is intrinsically good; namely love: nothing else at all. Fletcher (1966, p. 56) – an action is good only in so far as it brings about agape.
 * Second proposition: The ruling norm of Christian decision is love: nothing else. Fletcher (1966, p. 69) – the most important commandment is to love God and "love thy neighbour".
 * Third proposition: Love and Justice are the same, for justice is love distributed, nothing else. Fletcher (1966, p. 87) – asks that one must always have an eye on the intention of an action.
 * Justice is Christian love using its head, calculating its duties, obligations, opportunities, resources... Justice is love coping with situations where distribution is called for. Fletcher (1966, p. 95)

 * Fourth proposition: Love wills the neighbour's good, whether we like him or not. Fletcher (1966, p. 103) – illustrates that agape is not an emotion as it sometimes involves sacrifice, we must thus love not expecting anything in return.
 * Fifth proposition: Only the end justifies the means, nothing else. Actions only acquire moral status as a means to an end; for Fletcher, the end must be the most loving result. When measuring a situation, one must consider the desired end, the means available, the motive for acting and the foreseeable consequences.  Fletcher (1966, p. 120) – thus, you must recognise that anything may be done if it brings about the most loving outcome.
 * Sixth proposition: Love's decisions are made situationally, not prescriptively. Fletcher (1966, p. 134) - nothing is inherently right or wrong, everything should be done according to the most loving thing specific to the situation.

Examples
Fletcher proposed various examples of situations in which the established moral laws might need to be put on hold in order to achieve the greater amount of love. These were based upon real situations.

Himself Might his Quietus Make
I dropped in on a patient at the hospital who explained that he only had a set time to live. The doctors could give him some pills (that would cost $40 every three days) that would keep him alive for the next three years, but if he didn't take the pills, he’d be dead within six months. Now he was insured for $100,000, double indemnity and that was all the insurance he had. But if he took the pills and lived past next October when the insurance was up for renewal, they were bound to refuse the renewal, and his insurance would be canceled. So he told me that he was thinking that if he didn't take the pills, then his family would get left with some security, and asked my advice on the situation.

Pragmatism, positivism, relativism and personalism are the four working principles which mean to be reasonably sure the act you take will work and provide the most loving consequence, accepting Situational Ethics as a matter of faith and not reason, each situation must be relative to love and bring about the most loving result and finally the needs of people come first rather than a set of rules.

Special Bombing Mission No. 13
When the atomic bomb was dropped on Hiroshima, the plane crew were silent. Captain Lewis uttered six words, "My God, what have we done?" Three days later another bomb was dropped on Nagasaki by the United States. About 152,000 were killed, many times more were wounded and burned, to die later. The next day Japan sued for peace. When deciding whether to use "the most terrible weapon ever known" the US President appointed an Interim Committee made up of distinguished and responsible people in the government. Most but not all of its military advisors favoured using it. Top-level scientists said they could find no acceptable alternative to using it, but they were opposed by equally able scientists. After lengthy discussions, the committee decided that the lives saved by ending the war swiftly by using this weapon outweighed the lives destroyed by using it and thought that the best course of action.

Christian Cloak and Dagger
I was reading "Biblical Faith and Social Ethics", Clinton Gardner's book on a shuttle plane to New York. Next to me sat a young woman of about twenty-eight or so, attractive and well turned out in expensive clothes of good taste. She showed some interest in my book, and I asked if she'd like to look at it. "No", she said, "I'd rather talk." What about? "Me." I knew this meant good-bye to the reading. "I have a problem I'm confused about. You might help me to decide," she explained... There was a war going on that her government believed could be stopped by some clever use of espionage and blackmail. However, this meant she had to seduce and sleep with an enemy spy in order to lure him into blackmail. Now this went against her morals, but if it brought the war to an end, saving thousands of lives, would it be worth breaking those standards?

These situations were criticised as being extreme. Joseph Fletcher agreed that they were, as general guidelines should apply in normal cases, with exceptions for extreme cases.

Criticism
Philosopher Mortimer J. Adler, in his autobiography, characterized situation ethics as a "half-baked theory of conduct aired during the early sixties. It is morally wrong."

Some have argued that it is not a true Christian ethic, as it ignores absolute moral commands in its emphasis on the concept of agape.

title: Situational ethics