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Mexican Inquisition

The Mexican Inquisition was an extension of the Spanish Inquisition into New Spain. The Spanish conquest of the Aztec Empire was not only a political event for the Spanish, but a religious event as well. In the early 16th century, the Reformation, the Counter-Reformation, and the Inquisition were in full force in most of Europe. The Catholic Monarchs of Castile and Aragon had just conquered the last Muslim stronghold in the Iberian Peninsula, the kingdom of Granada, giving them special status within the Catholic realm, including great liberties in the conversion of the native peoples of Mesoamerica. When the Inquisition was brought to the New World, it was employed for many of the same reasons and against the same social groups as suffered in Europe itself, minus the Indigenous to a large extent. Almost all of the events associated with the official establishment of the Palace of the Inquisition occurred in Mexico City, where the Holy Office had its own major building (which is now the Museum of Medicine of UNAM on República de Brasil street). The official period of the Inquisition lasted from 1571 to 1820, with an unknown number of individuals prosecuted.

Although records are incomplete, one historian estimates that about 50 people were executed by the Mexican Inquisition. Included in that total are 29 people executed as "Judaizers" between 1571 and 1700 (out of 324 people prosecuted) for practicing Judaism.

Spanish Catholicism
The Mexican Inquisition was an extension of the events that were occurring in Spain and the rest of Europe for some time. Spanish Catholicism had been reformed under the reign of Isabella I of Castile (1479– 1504), which reaffirmed medieval doctrines and tightened discipline and practice. She also introduced the Holy Office of the Inquisition in 1478 with the permission of Pope Sixtus IV, combining secular and religious authority. Much of the zeal to reaffirm traditional Catholic tenets came from the history of the Reconquista. Those who overthrew Muslim domination of the peninsula were very committed to the goal of making Catholicism completely dominant wherever they could. After the discovery and conquest of the New World, the effort to spread the faith included the belief that non-Christians would benefit from instruction in the "true faith."

Introduction of Christianity to New Spain
The Spanish crown had total domination of political and religious matters in New Spain. Pope Alexander VI in 1493 and later Pope Julius II in 1508 gave the crown extensive authority over New Spain, with the goal of converting the Indigenous peoples to Catholicism. Spanish officials appointed religious authorities in Mexico and even had the authority to reject papal bulls there. The evangelization process and later Inquisition had political motivations. The objective of Christian conversion was to strengthen alternative sources of legitimacy to the traditional authority of the tlatoani, or chief of the basic political unit of the city-state.

Franciscan friars began the work of evangelization in the mid-1520s and continued under the first Bishop of Mexico, Fray Juan de Zumárraga in the 1530s. Many of the Franciscan evangelists learned the native languages and even recorded much of native culture, providing a great deal of our current knowledge of life in Mesoamerica. The Dominicans arrived in 1525. They were seen as both intellectuals and agents of the Inquisition, paralleling their role in Spain. These two orders, along with the Augustinians, provided most of the evangelization effort in Mexico. By 1560, the three orders had more than 800 clergy at work in New Spain. The Jesuits arrived in 1572. The number of Catholic clergy grew to 1,500 by 1580 and then to 3,000 by 1650. In the early years, the clergy's attention would be focused on the conversion of the Indigenous peoples. In the latter years, however, struggles between religious orders as well as segments of European society emerged and took precedence over conversion activities.

A series of three ecclesiastical councils met during the course of the 16th century to give shape to the newly established Church in New Spain. In 1565, the Second Mexican Ecclesiastical Council met to discuss how to implement the decisions of the Council of Trent (1546–1563). The Catholicism being imposed here was heavily influenced by the Counter-Reformation and required total assent from its believers. Its main thrust was not on individual belief or conscience but on collective observance of clerically ordained precepts and practices. This combination of authoritarianism and collectivism was extended to the Indies during the course of the 16th century.

This sense of collectivism allowed for a certain amount of laxity in the conversion of the Native American population as many outward practices were indeed similar to Catholic practices. Both systems intertwined religious and secular authority, practiced a type of baptism with subsequent renaming of the child and the practice of communion had parallels with eating replicas of Aztec divinities with blood. Franciscan and Dominican studies of Native American culture and language led to a certain amount of appreciation for it. It was definitely different from the Islam that the Reconquista had subdued, toward which so much Christian hatred was directed. Instead, the indigenous religion was branded as paganism, but was regarded as an authentic religious experience that had been corrupted by demonic influences. Much of appreciation of the indigenous religion was helped by the fact that many parallels could be drawn between the gods and the cults of the saints as well as the Virgin Mary. For this reason, evangelization did not result in a direct onslaught against indigenous beliefs. Rather the evangelizers attempted to shift existing belief into a Christian paradigm. While in theory Christianity was to have absolute supremacy in all things religious, in practice, the Church did not oppose any practices that did not directly conflict with doctrine.

The native population more easily adjusted to aspects of Catholicism that were similar to their previous beliefs, including the notion of the intertwining of religious and secular authority. Many European and indigenous practices continued side-by-side with indigenous beliefs. Indigenous practices were redesigned with Christian names and references. Pre-Hispanic beliefs and practices therefore survived in the new religion and colored the new religion's expression. The most famous example of this may be the emergence of the cult of the Virgin of Guadalupe. Franciscan Fray Bernardino de Sahagún suspected it was a post-Conquest adaptation of the Aztec cult of Tonatzin, a mother goddess. However, the archbishop of Mexico, Fray Alonso de Montúfar, who was a member of the Dominican Order, promoted the cult. There was even some speculation in the early colonial period that the Nahua god Quetzalcoatl was being refashioned as the Apostle Thomas.

However, not all native reactions were docile. There was strong resistance early on in Tlaxcala. The Oaxaca sierra violently resisted until the late 1550s. The Otomi and peoples in parts of Michoacán state as late as the 1580s also resisted.

Episcopal Inquisition
At the time of the discovery and conquest of the New World, Cardinal Adrian de Utrecht was the Inquisitor General of Spain. He appointed Pedro de Córdoba as Inquisitor for the West Indies in 1520. He also had inquisitorial powers in Mexico after the conquest, but did not have the official title. When Franciscan Juan de Zumárraga became the first Bishop of Mexico in 1535, he exercised inquisitorial powers as bishop.

One of Bishop Zumárraga's first acts as episcopal inquisitor was the 1536 prosecution of a Nahua man, baptized Martín, with the indigenous name of Ocelotl ("ocelot"). He was prosecuted as a nahualli, a priest with supernatural powers, as well as for heretical dogmatism and concubinage. The trial record of his case was published in 1912, This early case prosecuting a Nahua holy man attracted the attention of scholars.

Another of Bishop Zumárraga's inquisitorial prosecutions was that of Nahua lord of Texcoco, who took the name of Carlos upon baptism. He is known in the historical literature as Don Carlos Ometochtzin. The trial record was published in 1910. It is the main source for this high-profile case. Don Carlos was likely a nephew of Nezahualcoyotl. Zumárraga accused this lord of reverting to worship of the old gods. Following a trial with indigenous witnesses and Don Carlos's own testimony, the Texcocan lord was declared guilty. He was burned at the stake on 30 November 1539. However, the Spanish secular and religious authorities did not consider the prosecution of the case prudent. Zumárraga himself was reprimanded for it.

For a number of reasons persecution of the Indians for religious offenses was not actively pursued. First of all, since many native practices had parallels in Christianity, and since this "paganism" was neither the Judaic or Islamic faiths that Spanish Christians had fought so zealously against, ecclesiastical authorities opted instead to push native practices in Christian directions. Also, many of the friars sent to evangelize the native peoples became protectors of them from the extremely cruel treatment at the hands of secular authorities. The lighter treatment of indigenous peoples contrasted sharply with treatment of European heretics later in the colonial period. However, as a practical matter it was probably not prudent to pursue rigid enforcement of ecclesiastical rules in an environment where native peoples vastly outnumbered their European conquerors, who also needed to rule through indigenous intermediaries.

The above considerations help explain why the Inquisition was not formally established in New Spain until 1571. However, this is not to say that Inquisition-like tactics were never used after the execution of Nahua lord Don Carlos. Antagonism toward the Spanish led to the Maya resistance in the Yucatán in 1546–1547. The failure of this Maya movement prompted more aggressive evangelization, with the Franciscans finding out that despite their efforts many traditional beliefs and practices survived. Under the leadership of Fray Diego de Landa, the Franciscans decided to make an example of indigenous people they considered back-sliders without regard to proper legal formalities. Large numbers of these people were subjected to torture and as many of the Maya's sacred books as could be found were burned.

Allegations of witchcraft and assertions of power
While there were many allegations against and executions of “crypto-Jews,” a large majority of cases brought to the Inquisition concerned sorcery or magic, and thus blasphemy and collusion with the Devil. Most of these cases were brought against female actors, rather than males, although there were cases of male sorcery brought before Inquisitors.

The Inquisition in peninsular Spain was generally uninterested in and highly skeptical of accusations of witchcraft. In Spanish America, however, Inquisitors were concerned with delegitimizing women who were accused of and confessed to crimes of witchcraft. Some upper class women tried to avoid conviction by "proving" that the supposed magic of which they were accused was in fact a female delusion. While this was a somewhat successful endeavor on the elite level, the prosecution of these women in fact created the environment for lower- and middle-class women to claim outlandish abilities and thus brought them a degree of power within their local communities.

Within ethnically mixed communities, the types of "magic" women of Hispanic America would use with a fair amount of frequency were, to an extent, a folkish variation of Catholicism. Cultural influences on these practices derived from Spanish, indigenous, and African traditions. The use of "day to day magic" was not unusual. The types of magic practiced included "sorcery," which authors such as Laura de Mello e Souza define as needing a pact with the Devil. Other "magical practices" that do not require a pact with the Devil are incredibly vast and based upon race and socioeconomic standing. These types of magic were used by people who were oppressed. Many enslaved people would use magic or expressions of blasphemy as a way to exert power against their masters. It was a way to take back some agency. By using magic, they felt they could create negative consequences for their masters' actions. Enslaved people would often use blasphemous cries as an opportunity to speak with Inquisitors and voice their complaints against their masters.

For women, across class and ethnicity, an aim of magic was frequently to change the balance of power within the marital sphere or create a situation where one might find a husband. Sometimes this was a simple kind of magic meant to make a husband stay "true" to his wife. Other times, the purposes of magic spells included aims of making the man impotent or obedient. Some women used their menstrual blood or water previously used to clean their genitals to "ensorcell" food. This approach played on powerful gender role restrictions regarding a woman's place in the private sphere. The approach also represented a metaphorical penetration of the male by the female as a way to hold power over the husband.

Sometimes the idea of magic or mystical powers didn't play off Christian concepts of the Devil, but rather played off religious ideas of Jesus and God. A woman who could claim a special connection to Christ found herself uniquely able to advance her social and economic position. People in her community could come to her for advice and help. Many men of greater wealth would wish to spend time with such women to gain insights. An example of this is Marina de San Miguel, who was brought before the Mexican Inquisition in 1599. Marina, as a beata (a woman who was beatified), was well known in her neighborhood for experiencing religious raptures and trances in which she communicated with saints and Christ himself. For that reason members of her community, "devoted laymen," and even clergy would come to Marina for advice. While these experiences at first gained her credibility, Marina's preoccupation with material gain, her involvement in a religious group defined as part of alumbradismo, and her sexual exploits eventually made her a target for the Mexican Inquisition.

It should be stated that while many women in lower- or middle-class backgrounds were able to use the concepts of magic and satanic pacts as a way to create a sense of power or authority, some women did in fact experience the opposite effect. When women would use these magic practices, often they would be so moved by the "evil" of their actions they would turn themselves in through confession, coming before Inquisitors crying in such a way they were frequently forgiven for their crimes.

Colonial Holy Office of the Inquisition
When Holy Office of the Inquisition had been established in New Spain in 1571, it exercised no jurisdiction over Indians, except for material printed in indigenous languages. Its first official Inquisitor was archbishop Pedro Moya de Contreras, who established the "Tribunal de la Fe" (Tribunal of the Faith) in Mexico City. Through the Holy Office he transferred to Mexico the principles of the Inquisition set by Tomás de Torquemada in Spain. However, the full force of the Inquisition would be felt on non-Indian populations, such as the "Negro," "mulatto," and even certain segments of European colonial population. Historian Luis González Obregón estimates that 51 death sentences were carried out in the 235–242 years that the tribunal was officially in operation. However, records from this time are very poor and accurate numbers cannot be verified.

One group that suffered during this time were the so-called “crypto-Jews” of Portuguese descent. Jews who refused to convert to Christianity had been expelled from Spain in 1492 and from Portugal in 1497. When Spain and Portugal united shortly thereafter, many converted Portuguese Jews came to New Spain looking for commercial opportunities. Following the voluntary confession of one Crypto-Jew, Gaspar Robles, a younger member of a merchant family, his closest kin and other members of Mexico City's merchant families came under suspicion. In 1642, 150 of these individuals were arrested within three or four days, and the Inquisition began a series of trials. These people were accused and tried for being "judaisers," meaning they still practiced Judaism. Many of these were merchants involved in New Spain's principal activities. On 11 April 1649, the viceregal state staged the largest ever auto-da-fé in New Spain, in which twelve of the accused were burned after being strangled and one person, Tomás Treviño de Sobremontes, was burned alive, since he refused to renounce his Jewish faith. The Inquisition also tried accused Crypto-Jews who had already died, removing their bones from Christian burial grounds. At the Gran Auto de Fe of 1649, these deceased convicted Crypto-Jews were burned in effigy, along with their earthly remains.

The best known case of a Crypto-Jew prosecuted by the Inquisition was that of Luis de Carvajal y de la Cueva. Born Jewish in Mogadouro, Portugal in 1537, from what may have been an old, Spanish converso family. However, he was married to a woman, Guiomar de Rivera, who would not give up her Hebraic faith even though he tried to convert her. Finally, when she decided to stay behind as he went to the West Indies to trade wine, he moved on to New Spain. There he became a businessman but was more noted as a soldier. He fought for the Spanish against the Indians in Xalapa and the Huasteca areas. Having made a name for himself, he brought a number of his family members over from Spain to live in the frontier state of Nuevo León. Raiding in that area, he was alleged to have made a fortune capturing and selling Indian slaves. It was rumored that the family were secretly practicing Judaic rites. He was brought before the Inquisition and had 22 chapters of charges, including slave trading, read against him but the main charge was reverting to the Judaic faith. He was convicted in 1590 and sentenced to a six-year exile from New Spain but died before the sentence could be imposed. Later, on 8 December 1596, most of his extended family, including his sister Francisca and their children, Isabel, Catalina, Leonor, and Luis, as well as Manuel Díaz, Beatriz Enríquez, Diego Enríquez, and Manuel de Lucena, a total of nine people, were tortured and burned at the stake on the Zócalo in Mexico City. The most famous, a nephew, Luis de Carabajal the younger, a leader in the community of crypto Jews, tried to kill himself by jumping out a window to avoid further torture but was burned at the stake in 1596 with the rest of his family.

Another case was that of Nicolás de Aguilar. Aguilar was a mestizo, the descendant of a Spanish soldier and a Purépecha. He was appointed as a civil official in a district in New Mexico. He attempted to protect the Tompiro Indians from abuses by Franciscan priests. In 1662, due to complaints about him by the Franciscans, he was arrested, imprisoned, and charged with heresy. Tried in Mexico City, Aguilar vigorously defended himself but was convicted and sentenced to undergo a public auto da fe and banned from New Mexico for 10 years and government service for life.

After a series of denunciations, authorities arrested 123 people in 1658 on suspicion of homosexuality. Although 99 of these managed to disappear, the Royal Criminal Court sentenced fourteen men from different social and ethnic backgrounds to death by public burning, in accordance to the law passed by Isabella the Catholic in 1497. The sentences were carried out together on one day, 6 November 1658. The records of these trials and those that occurred in 1660, 1673, and 1687 suggest that Mexico City, like many other large cities at the time, had an active gay underworld.

The last group that had to be careful during this time was scholars. During the 1640s and 1650s the Inquisition ended early attempts to reform the educational curriculum when educators tried to keep pace with contemporary European influences. The central target was Fray Diego Rodriguez (1569–1668), who took the First Chair in Mathematics and Astronomy at the Royal and Pontifical University of Mexico in 1637, and tried to introduce the scientific ideas of Galileo and Kepler to the New World. For thirty years, he argued the removal of theology and metaphysics from the study of science. He was the leader of a small circle of academics that met semi-clandestinely in private homes to discuss new scientific ideas. Political struggles of the 1640s, however, brought the suspicions of the Inquisition down upon them and a series of investigations and trials followed into the middle of the 1650s. When academics worked to hide books banned by the Holy Office's edict in 1647, the Inquisition required all six booksellers in the city to subject their lists to scrutiny under the threat of fine and excommunication.

A unique and spectacular case prosecuted by the Inquisition was of Irishman William Lamport, who had transformed himself into Don Guillén de Lombardo, bastard half-brother of King Philip IV, and attempted to foment rebellion among dissident elements in Mexico City and have himself named as king. This would-be king was denounced to the Inquisition in 1642 and was executed at the auto-da-fé of 1659. He is considered by some as a precursor of Mexican Independence, and there is a statue of him inside the base of the Monument to Independence in Mexico City.

Those sentenced under the Inquisition usually were punished. The most extreme punishment was execution, carried out in a ceremony called the auto-da-fé, almost all of which were carried out in Mexico City. For these events, notables and most of the populace turned out in their finest garb. The Church set up a stage with pulpits and rich furnishings for the noble guests. Tapestries and fine cloth served as decorative canopies over the stage. No expense was spared in order to show the power and authority of the ecclesiastical hierarchy. In addition, all nobles from the viceroy himself, his court, and all others in position of authority would be conspicuously in appearance. The ceremony began with a sermon and a long declaration of what constituted the true faith. The assembly was required to swear to this. The condemned were led onto the stage dressed in capes with marks showing their crime and their punishment. They also wore a hat that resembled a dunce cap. They were given a chance to repent, in many cases, to modify their sentences, such as strangulation instead of burning alive at the stake. Then sentences were carried out.

The Inquisition remained officially in force until the early 19th century. It was first abolished by decree in 1812. However, political tensions and chaos led to an abbreviated return between 1813 and 1820. It was abolished in 1820.

title: Mexican Inquisition


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Wikipedia:Articles for deletion/Lia Menna Barreto

 This page is an archive of the discussion about the proposed deletion of the article below. 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 KEEP. dbenbenn | talk 03:29, 14 Feb 2005 (UTC)

Lia Menna Barreto
Looks to be just self-promotion and is nn. Evil Monkey∴Hello 07:33, Feb 6, 2005 (UTC)
 * Delete self-promotion. "not notable" is not a valid vfd reasoning.  ALKIVAR ™[[Image:Radioactive.svg|18px|]] 07:49, 6 Feb 2005 (UTC)
 * Comment I'm not yet convinced that she's not notable. I freely admit to knowing nothing about the modern arts world, but her name does seem to crop up a fair amount in reviews on contemporary Latin American art, both English and Portuguese-language. Maybe someone with more knowledge of the domain could provide some clarification? --Lawlore 12:29, Feb 6, 2005 (UTC)
 * Weak keep. I don't follow the art news, but she did have her work exposed in some notable places, like the Modern Art Museum in São Paulo. She get 400 Google hits, but the Google test may not be suitable for this topic. Or maybe it should have the bar set lower. I believe she is notable within the Latin American modern art movement. JoaoRicardo 20:25, 6 Feb 2005 (UTC)
 * Delete Andrew Lenahan - St ar bli nd 21:59, Feb 6, 2005 (UTC)
 * Keep per JoaoRicardo, and cleanup. Samaritan 00:57, 7 Feb 2005 (UTC)
 * Keep, just notable enough, needs cleanup and expansion. Megan1967 01:20, 7 Feb 2005 (UTC)
 * Keep, enough Google hits - but needs cleanup. -- AlexR 08:10, 7 Feb 2005 (UTC)
 * Keep, notable enough, but needs cleanup, this is more like a CV than an article. -- Jmabel | Talk 08:38, Feb 9, 2005 (UTC)
 * Marginal keep. VfD is not cleanup.  GRider\talk 18:48, 11 Feb 2005 (UTC)

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 the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


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User talk:NightOnEarth

good contributions. im from ukraine (too?), chernobily'ska oblast Mir 07:33, 6 Feb 2005 (UTC)

How about that, I moved to canada too. I'm in Edomonton now. Peace Mir 07:44, 6 Feb 2005 (UTC)
 * Zdorov!
 * Thanks. I aim to add some articles here and there, maybe on several hetmans. I am from Ukraine :(Odesa), but now live in Canada.
 * Thanks. I aim to add some articles here and there, maybe on several hetmans. I am from Ukraine :(Odesa), but now live in Canada.
 * Thanks. I aim to add some articles here and there, maybe on several hetmans. I am from Ukraine :(Odesa), but now live in Canada.

 * Toronto/Ottawa/Waterloo for me. Moving back and forth :)
 * Toronto/Ottawa/Waterloo for me. Moving back and forth :)

ArbCom elections are now open!
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Malay Annals

The Malay Annals (Malay: Sejarah Melayu, Jawi: سجاره ملايو), originally titled Sulalatus Salatin (Genealogy of Kings), is a literary work that gives a romanticised history of the origin, evolution and destruction of the Malacca Sultanate. The work, which was composed sometime between the 15th and 16th centuries, is considered one of the finest literary and historical works in the Malay language.

The original text has undergone numerous changes, with the oldest surviving version from 1612, through the rewriting effort commissioned by the then regent of Johor, Raja Abdullah. It was originally written in Classical Malay on traditional paper in old Jawi script, but today exists in 32 different manuscripts, including those in Rumi script. Notwithstanding some of its mystical contents, historians have looked at the text as a primary source of information on past events verifiable by other historical sources, in the Malay world. In 2001, the Malay Annals was listed on UNESCO's Memory of the World Programme International Register.

Compilation history
There are a large number of manuscripts of the Malay Annals and its related texts. The manuscripts are scattered over libraries in various countries: in Malaysia (Dewan Bahasa dan Pustaka), in Indonesia (Jakarta, Museum Pusat), in the United Kingdom (mainly in London), in the Netherlands (Leiden). Not all of these manuscripts have the same value; some are fragmentary or otherwise incomplete; others are just copies of existing manuscripts, and some are copies of the printed text. A version of the Malay Annals dated 1612, acquired by Sir Stamford Raffles and coded Raffles MS no.18 or Raffles Manuscript 18, is considered the oldest and the most faithful to the original.

There is a possibility that Raffles MS no.18 version has developed from a genealogical king-list complete with the periods of reigns and dates. This king-list was subsequently enlarged by various stories and historically relevant material which was inserted in suitable places, but at the same time it lost its dates. Unknown Malay texts titled Soelalet Essalatina or Sulalatu'l-Salatina, that referred by Petrus Van der Vorm and François Valentijn in their works Collectanea Malaica Vocabularia ("Collection of Malay Vocabulary") (1677) and Oud En New Oost Indien ("A short history of East Indies") (1726) respectively, could have existed in the form of a king-list.

However, the introduction of Raffles MS no.18 describes that the manuscript originates from another manuscript known as the Hikayat Melayu, which may trace its origin to the time of Malacca Sultanate (1400–1511). The manuscript was brought together when the last ruler, Mahmud Shah, fled the Portuguese invasion in 1511 to Kampar. In 1536, during the Portuguese attack on Johor Lama, where the exiled sultan established his base, the manuscript was seized by the Portuguese soldiers and brought to Goa, Portuguese India. Decades later, in the early 17th century, the manuscript was returned to Johor from Goa by a nobleman identified as Orang Kaya Sogoh. However, historian Abdul Samad Ahmad provides an alternative view, suggesting that the manuscript was returned from Gowa, Sulawesi instead of Goa, India. His argument is based on the fact that during Malacca's time as an important regional entrepôt, it had established a strong trading and diplomatic ties with regional kingdoms, including Gowa, and some copies of the Hikayat Melayu could have been spread to Sulawesi long before the arrival of Portuguese. Another view, from William Linehan, tried to argue that Goa ought to read guha or gua, and that the reference was to Gua, a place located north of Kuala Lipis in Pahang, where a copy of the Malay Annals had been preserved and later brought to Johor and edited there in 1612.

On 13 May 1612, during the reign of Sultan Alauddin Riayat Shah III of Johor, the regent of Johor, Yang di-Pertuan Di Hilir Raja Abdullah also known as Raja Bongsu, had commissioned the rewriting and compilation work of the manuscript to the bendahara Tun Sri Lanang. In 1613, the Johorean capital, Batu Sawar was sacked by the Aceh Sultanate and Alauddin Riayat Shah, and his entire court, including Tun Sri Lanang and Raja Abdullah was captured and exiled to Aceh. Although Tun Sri Lanang manage to complete the bulk of the Malay Annals in Johor, he completed his work during his captivity in Aceh.

In 1821, the English translation of Raffles MS no.18 by John Leyden was posthumously published in London. It included a foreword by Raffles himself, introducing the text and explaining its relevance in highlighting the potential congeniality of Malayans to British rule. It was then followed by the edited version in Malay by Abdullah Abdul Kadir, published in Singapore in 1831 and the compilation by Édouard Dulaurier in 1849. In 1915, William Shellabear's edition was published. It is considered as a hybrid long text, primarily based on Abdullah and Dulaurier's version but containing extracts from other texts as well. It was then followed by another translation of Raffles MS no.18, this time by Richard Olaf Winstedt in 1938. Another important version, compiled by Malaysian historian Abdul Samad Ahmad in 1979, uses the original title of the text, Sulalatus Salatin. Abdul Samad's compilation was based on three manuscripts that he named as A, B and C, kept in the library of Dewan Bahasa dan Pustaka, Kuala Lumpur. Two of the manuscripts, alternatively named as MS86 and MS86a by Dewan Bahasa dan Pustaka, were later referred in the nomination form submitted for UNESCO's Memory of the World Programme International Register.

Contents
The Malay Annals is historical literature written in the form of narrative-prose with its main theme being lauding the greatness and superiority of Malacca. The narration, while seemingly relating the story of the reign of the sultans of Malacca until the destruction of the sultanate by the Portuguese in 1511 and beyond, deals with a core issue of Malay statehood and historiography, the relationship between rulers and ruled. The Malay Annals are prefaced by a celebration of the greatness of God, the Prophet Muhammad and his companions. They begin with a genealogical account of the first sultan of Malacca who is said to be descended from Raja Iskandar Zulkarnain. The Malay Annals cover the founding of Malacca and its rise to power; its relationship with neighbouring kingdoms and distant countries; the advent of Islam and its spread in Malacca and the region as a whole; the history of the royalty in the region including battles won or lost, marriage ties and diplomatic relationships; the administrative hierarchy that ruled Malacca; the greatness of its rulers and administrators, including the bendahara Tun Perak and laksamana, Hang Tuah. The Malay Annals conclude with the account of Malacca's defeat by the Portuguese forces in 1511, resulting not only in the downfall of Malacca, but also in the eventual re-emergence of the Malacca-modelled sultanates in other parts of the region, including Johor, Perak and Pahang.

Notable stories

 * The genealogical origin of Sang Sapurba from Raja Iskandar Zulkarnain, his miraculous appearance in Bukit Seguntang, and the oath he made with Demang Lebar Daun, the native chief of Palembang.
 * The adventure of Sang Nila Utama from Palembang to Temasek, and the founding of Singapura. The Malay Annals also describes how Singapura got its name.
 * The legend of Badang, a man with an unusual strength who was said to have demonstrated a feat of strength in Sri Rana Wikrama's court.
 * The story of Hang Nadim, the saviour of Singapura when the coastline of the kingdom was infested by numerous fierce swordfish.
 * The fall of Singapura to Majapahit, and the flight of the last ruler, Sri Iskandar Shah. He lost the island kingdom after falsely accusing and punishing one of his concubines for adultery. Her father, Sang Rajuna Tapa, who was also an official in Sri Iskandar Shah's court, acted upon his family's holdings, changed sides and opened the way for a successful Majapahit invasion that ousted Sri Iskandar Shah.
 * The founding of Malacca. The last ruler of Singapura, Sri Iskandar Shah fled north and later founded Malacca and introduced court ceremonies, laws and regulations which became the basis of Malacca's administration. The Malay Annals also describes how Malacca got its name.
 * The story of Tun Perak, the most revered Bendahara of Malacca. The Malay Annals recount his career, from a noble headman of Klang to the second most powerful man in Malacca's court.
 * The saga of Hang Tuah and his companions. According to the Hikayat Hang Tuah, Hang Tuah killed one of his companions Hang Jebat in a duel that took place at the Istana of Malacca. The Shellabear and Winstedt's versions of the Malay Annals on the other hand record that instead of Hang Jebat it was Hang Tuah that killed Hang Kasturi.
 * The Legend of Puteri Gunung Ledang. It recounts the story of a legendary fairy princess living on top of Mount Ophir, Johor during the reign of Mahmud Shah and was once wooed by the sultan.
 * The Portuguese conquest of Malacca. According to the Malay Annals, the Portuguese forces, led by Afonso de Albuquerque, launched a second assault on Malacca during the reign of Ahmad Shah, the first being repulsed by Bendahara Tun Mutahir. The assault on the city was great on the first day, and on the second, Malacca fell to the Portuguese. However, according to Portuguese records, Albuquerque's assault on Malacca started on 25 July 1511, and lasted for 15 days before the city was captured on 15 August. Portuguese records, especially the ones written by Albuquerque's son, mention that the Malaccan Commander-In-Chief, Ahmad Shah, died in battle. However, in the Malay Annals ' account, he survived the battle and retreated to a safer place, only to be put to death by his father.

Significance
The Malay Annals have had great influence on the history, culture, and development of Malay civilisation, which confronted major cultural transformation through the centuries. Through courtly chronicles like the Malay Annals, the Malaccan tradition developed in the 15th century was transmitted onwards and fostered a Malay identity. These chronicles became an important source of instruction for Malacca's successor regimes, as they enshrined the sanctity and authority of a Malay ruler (daulat), in his role in maintaining the cohesion of the realm, and legitimized the increasingly absolutist governments these states adopted in the competitive environment. The documents were used by Johor to promote the idea that Malacca and Johor were the centre of Malay culture, during competition with Malay polities in Sumatra. Tun Sri Lanang wrote as follows at the beginning of the Malay Annals:

The royal command of His Majesty, "That we ask the Bendahara for the hikayat be produced in the nature of the events and speech of Malay kings and their customs and traditions as well; so it would known by all our descendants who succeed us, remembered by them; therupon will they benefit from it.

The Malay Annals and other Malay manuscripts still remain the subject of the study for the 'people who succeeded' from the time the works were produced.

Translations
There are a number of English translations of the Malay Annals, the first of which is by John Leyden published in 1821 with an introduction by Sir Stamford Raffles. Another one by C.C. Brown was published in 1952.

title: Malay Annals


text:
Wikipedia:Articles for deletion/Alex Bowen

 This page is an archive of the discussion about the proposed deletion of the article below. 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. jni 13:10, 12 Feb 2005 (UTC)

Alex Bowen
Not notable enough. Probably vanity. Google returns only ~100 hits with various combinations of "Alex Bowen", baseball, Villa Park, etc. Unless the majors are scouting out this 14 y.o. I don't see the reason for the article. Dismas 07:33, 6 Feb 2005 (UTC)

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 the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.
 * Article fails to establish notability, or even country. Delete. Uncle G 13:48, 2005 Feb 6 (UTC)
 * Delete. Vanity. JoaoRicardo 20:26, 6 Feb 2005 (UTC)
 * Delete as likely vanity. Andrew Lenahan - St ar bli nd 21:59, Feb 6, 2005 (UTC)
 * Delete, not notable, vanity. Megan1967 01:21, 7 Feb 2005 (UTC)
 * Delete, not notable, vanity.--File Éireann 01:23, 7 Feb 2005 (UTC)
 * Delete Omar Filini 07:13, 8 Feb 2005 (UTC)


text:
Chen Deming

Chen Deming (born 1949) is a former the President of Association for Relations Across the Taiwan Straits of the People's Republic of China.

Early life
Chen was born in Shanghai in 1949. He went on to receive a Bachelor's Degree in Economics, a Master's Degree from the Hopkins-Nanjing Center, and later a Doctorate in Administration from Nanjing University Business School. In 1969, he joined the workforce and in September 1974, Chen joined the Chinese Communist Party.

Political life
Chen was Mayor and later Chinese Communist Party Committee Secretary of Suzhou. He then was the Governor of Shaanxi from 2004 to 2006. Then he was a deputy at the National Development and Reform Commission, where he largely dealt with matters pertaining to China's energy policy.

He was the Minister of the Chinese Ministry of Commerce from 2007 to 2013. He was appointed to the post at the Standing Committee of the National People's Congress on December 29, 2007.

2013 Taiwan visit
In end of November 2013, Chen led a delegation for an 8-day visit to Taiwan, his first trip to Taiwan after being appointed as the head of ARATS. He will visit Pingtung County, Kaohsiung City, Tainan City, Chiayi County, Taichung City, Hsinchu County, Taipei City and New Taipei City.

Upon arrival at Taoyuan International Airport, Chen was greeted by Straits Exchange Foundation (SEF) Vice Chairman Kao Koong-lian. He then proceeded for a luncheon hosted by Taoyuan County Magistrate John Wu. Chen and the delegation continued to visit a free-trade harbor zone at Taoyuan Aerotropolis and then met with SEF Chairman Lin Join-sane at SEF Headquarter at Zhongshan District, Taipei.

In Kaohsiung City, Chen and delegation toured the Port of Kaohsiung on a boat which was flying the flag of the Republic of China on the back side.

2014 Taiwan visit
In end of February 2014, Chen and delegation visited Taiwan for the 10th round of cross-strait negotiation with the SEF. Both sides signed agreements on meteorological and seismic data sharing. During the visit, he also met with Wang Yu-chi, the head of Mainland Affairs Council. At the final leg of the 3-day visit, Chen, accompanied by SEF Chairman Lin Join-sane and Taipei Mayor Hau Lung-bin, visited the Taipei Zoo to see Yuan Zai panda whose parents were sent by PRC government in 2008 to Taiwan.

title: Chen Deming


text:
Talk:Ludington, Michigan

 * I put the link back in. It is distinct from the state park, as it is within the National Forest. Besides, it noteworthy on its on account apart from either the state park or the national forest. older ≠ wiser 14:33, Feb 6, 2005 (UTC)

Climate section needed
I was just to the article on Cadillac, Michigan and note that they have a section that looks this this.

Climate
Cadillac experiences a typical northern Michigan climate, undergoing temperate seasonal changes, influenced by the presence of Lake Michigan and the inevitable lake effect. Winters are generally cold with large amounts of snowfall. Summers are warm. The average high temperature in July is 79 °F (26 °C) and the average low is in January, at 10 °F (-12 °C). Summer temperatures can exceed 90 °F (32 °C), and winter temperatures can drop below 0 °F (-18 °C). Average annual rainfall is 32 inches (81 cm), and average annual snowfall is 71 inches (180 cm). Snowfall typically occurs between the months of November and March.

I 've never done one of these. Is there somebody out there who can help. 7&6=thirteen (talk) 22:55, 2 January 2008 (UTC)Stan

Car ferries in Ludington
I ran across these two sources and think they might be good to put into the article on the Pere Marquette Car Ferry.

Clarke Historical Library Car ferry Pere Marquette 18 left Ludington for Milwaukee shortly before midnight, Sept. 8, 1910; capt. Peter Kilty. 29 loaded R.R. freight cars & 62 people ... clarke.cmich.edu/collar_helen_beaverisland/biok.htm - 17k - Cached - Similar pages Clarke Historical Library - Saginaw County The Rail Road Excursion; The Flint and Pere Marquette Rail Road. Detroit, MI: 1862. Indian and Pioneer History of the Saginaw Valley. ... clarke.cmich.edu/localhistory/Saginaw.htm - 74k - Cached - Similar pages 7&6=thirteen (talk) 01:10, 3 April 2008 (UTC)Stan

External links modified
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Semi-protection?
Can we get this page semi-protected to stop the random and anonymous adding of non-notable people to the Ludington article? I am unfamiliar with that process and don't have time right now to research it. Notorious4life (talk) 20:51, 19 January 2021 (UTC)
 * Protected for a few days due to the disruptive editing, including the oversighted edits. --Malcolmxl5 (talk) 04:01, 20 January 2021 (UTC)

title: Talk:Ludington, Michigan


text:
Talk:Lake Toba

Lake Toba Sustainability
Right now we formed a forum about Lake Toba Sustainability. Our institution concerned about destruction in lake Toba. Most of us came from Bataknese and people who take attention seriously to Lake Toba Ecosystem. Indonesian goverment, especially North SUmatera province in march invite more than a houndred govenoor from all of the world. They plan to establish ne concept about Lake Toba in the future. But at the other side, the concept they have planed does not invite people in the ecosystem. we predict that mot of the masterplan does not conduct local sociocultural aspects. They just make Lake Toba as they want without hear public interest. we plan to make the similiar summit as the goverment planed to, but in different way. we plan to invite all local traditional leader to join a summit paralel with the goverment.

everybody who want joining our program will be invited.

sicerelly

tua hasiholan hutabarat

Relevant?
I'm sorry but is this relevant to the page? It seems more like a propaganda of some sort [Unsigned]

 * If by "this" you mean the first topic on this talk page: You'll notice they didn't attempt to insert it into the article, did they? Seems to me mentioning it in Talk is entirely appropriate! GeorgeTSLC (talk) 18:53, 15 September 2012 (UTC)

Different, Lake Toba and Mount Toba
The past Mount Toba, with ancient history.

Present, Lake Toba with more other history, with Samosir Island on the center.

Isn't same article.

Toba catastrophe theory
The Toba catastrophe theory is linked to as the "main article" in the eruption section. The problem is that that article isn't really about the eruption but the theory of the eruption's impact on the development of man. As such, the article should be mentioned, but not as the main article with respect to that section. -Harmil 07:24, 6 October 2006 (UTC)

 * I went ahead and made the change. -Harmil 07:36, 6 October 2006 (UTC)

 * Specific claims of the Toba catastrophe theory, e.g. that the eruption triggered the last glaciation event or that it wiped-out out human populations world-wide, should be removed from this article about Lake Toba. — Preceding unsigned comment added by 2602:306:32D4:6240:34BA:6958:223:457F (talk) 13:03, 2 August 2017 (UTC)

Meaning
"toba" is Spanish for tuff. I suspect it is a coincidence, but what is the Indonesian meaning? --84.20.17.84 13:04, 23 January 2007 (UTC)

Biggest for how long
Somebody has stated that this (Young Toba eruption) is the biggest in the last in the last 2 million years. I have looked for bigger eruptions futher back and so far no eruption has surpassed it since around 27 million years ago so doesn't that make it the biggest volcanic eruption in the last 25 million years? Wiki235 16:49, 15 April 2007 (UTC) Well seeing as no explosive eruption since La Garita has surpassed Toba I'll put that in. Wiki235 13:05, 8 July 2007 (UTC)
 * The 2 mya statement may have come from the Volcano World page cited in the following paragraph (which incidentally has a horribly misleading size graphic). I'd agree with your statement if we restrict it to explosive eruptions; the Columbia River Basalt Group which erupted from 17 to 6 million years ago is much larger, and there could have been individual eruptions within it that were larger than Toba. Toba is the largest explosive eruption listed by Mason, Pyle and Oppenheimer (2004 - citation below) since 27-28 million years ago. If no one objects, I'll change our article accordingly. -- Avenue 02:32, 16 June 2007 (UTC)

Somebody has put in that it was possibly the largest explosive vlcanic eruption withtin the history of the earth. This is incorrect. The eruption produced 2800 cubic km of material where as the La Garita eruption 27.5 million years ago produced 5000 cubic km which makes it larger. Please don't add claims that are not true.Wiki235 (talk) 20:54, 20 November 2007 (UTC)

Why is one of the photographs in the article captioned 'Lake Toba from the island of Prapat?' The maps I see show Prapat being on the periphery of the lake, not an island. Deedeebee (talk) 20:13, 1 February 2008 (UTC)

surface area
It would be good to make it clear, in the infobox, whether the surface area includes or excludes Samosir, e.g. "area = 1,130 km² (excluding Pulau Samosir)". --Chriswaterguy talk 20:00, 24 August 2008 (UTC)

civilization?
"scientists believe might have wiped out much of civilization." As far as we know, there were no civilizations 75,000 years ago. I'm being WP:BOLD and changing it to "much of humanity"; if this is wrong for some reason or you have a better wording, please change it. Vultur (talk) 00:09, 29 August 2008 (UTC)

Island of Prapat
I asked this a year ago but there's been no explanation or correction, so I will ask it again-Why is one of the photographs in the article captioned 'Lake Toba from the island of Prapat?' The maps I see show Prapat being on the periphery of the lake, not an island? Deedeebee (talk) —Preceding undated comment was added at 22:41, 31 January 2009 (UTC).
 * Parapat is not an island but a town along the lake. This probably came from a bad translation as the Indonesian Pulau can mean either Island or town/district. I don't know which photograph you are talking about, but don't hesitate to correct. --Madlozoz (talk) 09:22, 27 July 2020 (UTC)

Date of eruption
I've changed the line in the lead paragraph from "it is the site of a supervolcanic eruption that occurred 75,000 years before the present" to "...that occurred 74,000 years before the present", as this is what the sources used in the article agree on Dom Kaos (talk) 22:46, 15 June 2009 (UTC)

Coordinate error
The coordinates need the following fixes: kanker 92.70.169.90 (talk) 12:28, 11 September 2009 (UTC)
 * Write here

Done. BrainMarble (talk) 02:16, 10 December 2009 (UTC)

The size of the eruption in comparison to others
Look I'm sick of people changing this page, stating that this eruption was the largest of any kind anywhere in the last 25 million years. It wasn't. The Columbia River Basalt Group which began around 14 MYA and lasted up until 6 MYA were far, far larger than Lake Toba. If we restrict the statement to explosive eruptions then it's fine, but in it's present state it's not. I'll change it to explosive eruptions, if you want to change it back and have proof that this eruption exceeded the 174,300 km³ erupted by the Columbia River Basalt Group i.e. an article by a geologist which states this eruption exceeds VEI 8 and is infact the VEI 10 it would need to be to support the statement, then please provide the evidence. If you don't understand, either leave me a message or talk to one of the senior members of WikiProject Volcanoes. Thank you. Wiki235 (talk) 22:12, 14 July 2010 (UTC)

"Largely debated"
The two words in the lead, "largely debated", caught my eye. The article reads, "According to the Toba catastrophe theory to which some anthropologists and archeologists subscribe, it had global consequences, killing most humans then alive and creating a population bottleneck in Central Eastern Africa and India that affected the genetic inheritance of all humans today.[5] This theory however, has been largely debated as there is no evidence for any other animal decline or extinction, even in environmentally sensitive species.[6]" But what % of anthropologists and archeologists subscribe to this theory? It sounds like it could be a minority view. The source for the last sentence concludes "We conclude that it is unlikely that the Toba super-eruption caused a human, animal or plant population bottleneck." I don't think "largely debated" tells us much about what mainstream scholars think. Jesanj (talk) 00:51, 24 June 2011 (UTC)
 * Perhaps "largely contested" is an accurate description? Anyone know? Jesanj (talk) 00:55, 24 June 2011 (UTC)
 * It's still being discussed and is taken seriously by scientists, but with much more skepticism than before. First, humans have low genetic diversity, with an "effective population size" of 10,000 (compared with chimps at 20,000). That means our genetic diversity could theoretically be accounted for by 10,000 ancestors. However, that's just a theoretical minimum. The actual number could be higher by quite a few orders of magnitude. (Local Extinction and Recolonization, Species Effective Population Size, and Modern Human Origins) Next, a sediment core from Lake Malawi indicates that temperatures in East Africa only declined by about 1 degree C for about 1 year (they found confirmed Toba ash in the sediment), that Toba triggered a drought, but no disruption of the ecosystem. (Subdecadal phytolith and charcoal records from Lake Malawi, East Africa imply minimal effects on human evolution from the ∼74 ka Toba supereruption) In southern India, they've found stone tools above and below the 1-meter air-fall layer (i.e., ash that was undisturbed by wind or rain). Most of the tools below the layer are Lower Paleolithic while those above are Middle Paleolithic. At the time, anatomically modern humans, Neanderthals, and Denisovans were all using Middle Paleolithic tools, so some sort of Homo erectus probably became extinct. However, in some locations they found Middle Paleolithic tools both above and below, and in the same style, indicating somebody survived. They've also found evidence of mammals in the area not having been disrupted, as at the Billasurgam caves. (Discovery of Youngest Toba Tuff localities in the Sagileru Valley, south India, in association with Palaeolithic industries) Zyxwv99 (talk) 23:58, 17 February 2018 (UTC)

Error in photo editing
The photo named Ambarita2.jpg has an error in editing. This image was created from a set of overlapping images and there is an error in the middle of the photo. There's a large section that is duplicated, as if the two images were pasted together in the wrong place. I did a tentative correction eliminating the redundant pixels that resulted in an image 4254 pixels wide vs. the 5208 pixels of the image as posted here. Vhilden (talk) 11:15, 22 January 2012 (UTC)

Conversion error
This sentence contains a conversion error:

'It has been accepted that the eruption of Toba led to a volcanic winter with a worldwide decrease in temperature between 3 to 5 °C (5.4 to 9.0 °F), and up to 15 °C (27 °F) in higher latitudes.'

15 °C is 59 °F — Preceding unsigned comment added by 216.215.153.86 (talk) 19:30, 4 October 2014 (UTC)

 * No it isn't, not as a temperature difference as seems to be the intent here... 110.23.118.21 (talk) 07:00, 24 January 2016 (UTC)

Poor english language
"This study support by Lane and Zielinski. Lane and Zielinski studied the lake-core from Africa and GISP2. Lane had prove that no volcanic winter after Toba eruption, and Zielinski prove that high H2SO4 deposit does not cause long-term effect.[15][16]"

Can a native speaker correct this? Thanks. — Preceding unsigned comment added by 131.130.153.43 (talk) 14:58, 18 September 2015 (UTC)

External links modified
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Average depth
Is average depth really 500 m? How was this calculated? With a maximum depth of 505 m this would indicate a prism/cylindrical shape more perfect than your average kitchen pot, fairly unlikely for a volcanic lake. Dividing volume 240 km3 by surface 1130 km2 we get a much more realistic (for your average vaguely inverted-cone-shaped volcanic caldera) 210 m average depth. 93.142.85.96 (talk) 00:53, 25 February 2018 (UTC)

canceled sent

Depth
Per Sinking_of_MV_Sinar_Bangun, the lake apparently turned out to be much deeper than previously thought. So the max. depth of 505 m given here seems to be outdated. Gestumblindi (talk) 23:26, 29 June 2018 (UTC)

The intro should be corrected
Please, correct the intro. The country the lake is located in wasn't even specified in the first sentence. I have corrected it now, but it's still a mess. Should the first sentence talk about the calderra of a supervolcano? Can't the location be summarised at the beginning, and the geological nature be followed up on later?--Adûnâi (talk) 21:27, 30 June 2018 (UTC)

Merge of The Origin of Lake Toba
I suggest that The Origin of Lake Toba does not seem sufficiently notable for a standalone article but if it can be better sourced would be a useful addition to the article on the Lake, so that stub should be merged into this article. Pam D  16:12, 6 April 2021 (UTC)
 * Support - The article The Origin of Lake Toba is way too small to warrant its own article not to mention the article is also an orphan. – Brandon XLF  (talk) 21:56, 6 April 2021 (UTC)
 * Support - as per nom. --John B123 (talk) 15:33, 7 April 2021 (UTC)
 * Support - as per nom. 2A00:23C6:3B82:8500:985F:63D8:818E:54CE (talk) 22:08, 8 April 2021 (UTC)

title: Talk:Lake Toba


text: User talk:67.182.173.190

title: User talk:67.182.173.190


text:
Wikipedia:Peer review/Review closure policy

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