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KGWN-TV

KGWN-TV (channel 5) is a television station in Cheyenne, Wyoming, United States, affiliated with CBS and The CW Plus. The station is owned by Marquee Broadcasting, and maintains studios on East Lincolnway/East 14th Street/I-80 BUS/US 30 in Cheyenne; its transmitter is located in unincorporated Laramie County (west of Cheyenne) between I-80/US 30 and WYO 225.

KGWN provides NBC programming on its second digital subchannel through a simulcast of sister station KNEP in Scottsbluff, Nebraska, while its third subchannel is the market's CW affiliate.

KSTF (channel 10) in Scottsbluff operates as a semi-satellite of KGWN; this station maintains studios on 10th Street in Gering, while its transmitter is located along N-71 at the Scotts Bluff–Sioux county line.

K19FX-D (channel 19) in Laramie is a low-power translator of KGWN-TV. This translator extends coverage to the few areas of Laramie who are unable to receive KGWN over the air; most Cheyenne television signals are unable to reach Laramie due to the Laramie Mountains. The translator is located on Forest Road southeast of Laramie.

History
The station signed on the air on March 22, 1954, as KFBC-TV airing an analog signal on VHF channel 5. It was owned by the McCraken family along with the Wyoming State Leader-Tribune and Wyoming Eagle (later merged as Wyoming Tribune Eagle) and KFBC radio (1240 AM). It is Wyoming's oldest television station. For over 30 years, it was the only commercial station in eastern Wyoming. As such, it carried programming from all four major networks of the time–CBS, NBC, ABC, and DuMont–but was initially a primary ABC affiliate. That may have seemed unusual as Cheyenne has always been a rather small market. In most markets as small as Cheyenne, ABC was usually relegated to secondary status due to being the smallest and weakest network. However, KFBC radio had been an ABC Radio affiliate for many years. Additionally, there had been some speculation Cheyenne would eventually be collapsed into the Denver market since the area is only a few miles from the Colorado border. However, Cheyenne viewers were still able to view the full schedules of all the three major networks via cable–then as now, all but essential for acceptable television in much of this market. The Denver stations have been available on cable since cable arrived in the area in the mid-1950s.

In 1965, channel 5 took on an unusual "joint primary" affiliation with CBS and ABC, while continuing to slightly favor ABC.

In 1972, the McCrackens were forced to break up their media empire due to an FCC rule that barred one person from owning the sole newspaper, radio station and television station in a city. They sold their television stations to Wyneco Communications, owned by Toledo-based attorney Edward Lamb, which changed the call letters of the flagship station to KYCU-TV. The new owners took on a primary affiliation with CBS, relegating ABC to secondary status.

However, on July 11, 1976, it switched its primary affiliation to ABC and dropped all NBC programming. KEVN-TV signed on in Rapid City, South Dakota, that day as a full-time ABC affiliate, and KYCU/KSTF felt obliged to fill the ABC void in Scottsbluff, as KOTA-TV in Rapid City and its Scottsbluff satellite, KDUH-TV (now KNEP), were primary NBC affiliates with a secondary CBS affiliation. Wyneco sold the station to Burke Broadcasting in 1983. When KOTA/KDUH switched to ABC in June 1984, KYCU/KSTF switched its primary affiliation to CBS, with ABC and NBC as secondary affiliations. However, as the 1980s wore on, the station began gradually phasing out NBC programming.

KGWN
Burke Broadcasting sold KYCU to Stauffer Communications in 1986, who changed its call sign to the current KGWN-TV on New Year's Day 1987. Later in 1987, channel 5 dropped NBC altogether when KKTU (now KQCK) signed on as a satellite of KTWO-TV in Casper. The station had been one of the few in the country that still "cherry-picked" programming from all three networks. ABC programming disappeared from the schedule by 1988. When Stauffer merged with Morris Communications in 1996, KGWN and most of the rest of Stauffer's television holdings went to Benedek Broadcasting. That company went bankrupt in 2001 (it merged with Gray Television a year later) and KGWN was sold to Chelsey Broadcasting. In 2003, the station was acquired by SagamoreHill Broadcasting.

In 2000, Benedek ended most local operations at KGWC-TV in Casper and its two satellites: KGWR-TV (in Rock Springs) and KGWL-TV (in Lander). The three stations became semi-satellites of KGWN. In 2003, Chelsey Broadcasting agreed to sell all three to Mark III Media (a group that included former KTWO-TV General Manager Mark Nalbone). After the FCC dismissed several objections to the sale, Mark III consummated the agreement to buy the stations on May 31, 2006.

On September 18, 2006, KGWN began carrying programming from The CW on a new second digital subchannel. This was dropped in September 2008 in favor of a standard definition simulcast of the main signal targeted towards Northern Colorado. The CW programming continued to be seen on area cable systems. On April 29, 2009, the carriage contract of KGWN and "Cheyenne CW" expired. This led to SagamoreHill Broadcasting demanding that Bresnan Cable remove the two channels, resulting in approximately 30,000 customers (reported as 80% of their viewership) losing access to local CBS and CW programming. The dispute hinged on the amount SagamoreHill wanted to charge Bresnan for the rights to carry the stations.

KGWN waged a propaganda campaign in the days leading up to the end of the contract attempting to change Bresnan Cable customers to Dish Network. KGWN refused to post any comments on its site regarding customers who did not wish to see the contract renewed despite news coverage of the dispute having elicited numerous such comments. On May 8, 2009, the stations were restored to the Bresnan system. In December 2011, CW programming was added to subchannel 5.3 and NOCO 5 programming on subchannel 5.2 was improved to 720p.

In May 2013, SagamoreHill Broadcasting reached a deal to sell KGWN and KSTF, along with KGNS-TV in Laredo, Texas, to Yellowstone Holdings, a subsidiary of Frontier Radio Management. On November 4, 2013, Gray Television announced a deal to acquire Yellowstone Holdings for $23 million. KGWN-TV was operated under a local marketing agreement by Gray until the closure of the deal, on December 31.

On January 24, 2019, Gray announced that the news operations of KGWN-TV and KCWY-DT would be merged under the Wyoming News Now banner by April 9. Under this arrangement, KGWN's 5:30 p.m. newscast became the only Cheyenne-specific newscast (with KCWY airing a Casper-only newscast at 5 p.m.); all other newscasts, while being produced at KGWN, are simulcast on KCWY in Casper and cover both markets. The consolidation came after the Department of Justice (DOJ) blocked Gray's acquisition of the CBS affiliation of Casper's KGWC-TV, which would have given Gray a second revenue stream in that market to cover KCWY's financial losses.

On February 1, 2024, Gray Television announced it would swap KGWN-TV and KCWY-DT to Marquee Broadcasting in exchange for Marquee's construction permit for KCBU in Salt Lake City, Utah. The transaction was completed on July 1, 2024.

Northern Colorado 5 (2005–2013)
After having been dropped from the cable system in Northern Colorado by the time KCNC-TV became a CBS owned-and-operated station in 1995, KGWN took action to entice cable systems to carry the station in 2005. Although Northern Colorado is part of the Denver market, KGWN has long claimed Northern Colorado as part of its primary coverage area. Due to its transmitter's location close to the Colorado border, it provides city-grade coverage of Fort Collins, Loveland, and Greeley, as well as grade B coverage as far south as Longmont and Boulder. It had long been carried on cable systems in Fort Collins, Loveland, and Greeley alongside Denver's CBS affiliate (originally KMGH-TV and now KCNC). Additionally, many cable systems on the Wyoming side of the Denver market long carried both KGWN and KMGH, and continue to carry both KGWN and KCNC.

The station tried to lobby Comcast for carriage on its Northern Colorado systems in early 2005, to no avail. KGWN was talking in August to the owner of the Colorado Eagles hockey team owner about broadcasting their games. By October, the station had opened a bureau in Fort Collins with two sale representatives and a reporter. US Cable agreed to carry the station beginning on November 1. The Eagles team and the station agreed to its first carriage deal for a single playoff game with the Oklahoma City Blazers on April 2, 2006, which was broadcast via Channel 5's Cheyenne transmitter. In 2005, KGWN established a Northern Colorado Bureau in Fort Collins, which produced its first newscast in June 2006. This provided another source of local news coverage in the area besides stations based in Denver. In early March 2007, the station filed a case with the FCC to have the local market changed to included Larimer and Weld counties. As prior to cable's dominance in the mid-1990s, the station served the area and has made other current moves to serve the area. Comcast finally caved and added KGWN on three systems. In June 2008, the station suspended its Northern Colorado operations only to restart them on September 15, 2008. On September 15, 2008, this operation was expanded after KGWN-DT2 launched a weeknight 35 minute newscast in partnership with the Independent News Network (INN). Known as Northern Colorado 5 News at 10, the broadcast was recorded in advance from INN's production facility on Tremont Avenue in Davenport, Iowa. The news anchor, meteorologist, and sports anchor were provided by the centralized news operation and other personnel from INN filled-in as necessary. By September 2008, KGWN began broadcasting a separate CBS feed, identified as Northern Colorado 5 or NoCo 5 in short, on its second digital subchannel that specifically focused on Northern Colorado.

At some point in time, production of Northern Colorado 5 News at 10 moved to a secondary set at KGWN's studios in Cheyenne and was no longer outsourced to the Independent News Network. Although the program was still taped in advance, it now featured anchor personnel from KGWN while three reporters based locally in Fort Collins contributed Northern Colorado-specific content to the broadcast. In addition, there were weekday morning local weather cut-ins during CBS This Morning that were taped at KGWN's facility but with a focus on Northern Colorado. Weekday mornings from 6 to 6:30, KGWN-DT2 simulcast local radio station KXBG (97.9 FM). Following at 6:30, there was a local weather forecast segment which repeats several times during the half-hour. The Colorado-focused station did not simulcast any newscasts from its parent station.

"Northern Colorado 5" was discontinued on December 19, 2013. In announcing the closure, KGWN cited the inability to make the service "a viable long-term operation."

KSTF
KSTF signed on August 7, 1955, as a semi-satellite of KFBC-TV. In 1958, KOTA-TV in Rapid City, South Dakota, put its own satellite station on-the-air in Scottsbluff, KDUH-TV (now KNEP). During the next twelve years, there was a great amount of confusion among Scottsbluff viewers especially when the two stations aired the same program simultaneously. Both had unusual "joint primary" affiliations with ABC and CBS from 1965 onwards. Although KFBC/KSTF slightly favored ABC and KOTA/KDUH slightly favored CBS, it did not help the duplication problem. However, in 1970, KDUH, along with KOTA, dropped CBS for NBC.

KTVS
On December 28, 1963, KTVS (channel 3) in Sterling, Colorado, signed on as another semi-satellite serving Northeastern Colorado. In September 1999, Benedek sold that station to the Newsweb Corporation which made it a satellite of Denver's KTVD. Channel 3 now operates as KCDO-TV, an independent station targeting Denver.

Technical information
The stations' signals are multiplexed:

Subchannels
KGWN turned off its analog signal on channel 5 (VHF), and transitioned to digital on UHF 30 on the mandatory June 12, 2009, conversion date at 3 p.m. local time.

KGWN's semi-satellite KSTF did not offer any subchannels until upgrades to the microwave link connecting the stations were made in the mid-2010s; additionally, as the link used analog equipment, KSTF could only broadcast in standard definition. However, KGWN's high definition feed was carried in Scottsbluff on Charter digital channel 785. , KSTF broadcasts in high definition and carries the KGWN subchannels.

By March 2020, the KGWN-DT3 feed of Cheyenne CW had been upgraded into 720p HD over-the-air; it had been airing in the 4:3 standard definition picture format, before then; however, the KSTF-DT3 feed of Cheyenne CW continues to be aired in the 480i 4:3 picture format. Meanwhile, the KGWN feed of CBS had been upgraded into 1080i full HD over-the-air; before then, it had been airing in the 720p HD picture format.

Translator

 *  Laramie (translates KGWN-TV)

title: KGWN-TV


text:
File:Triakel Sånger från 63° N.jpg

Summary
Triakel - Sånger från 63° N. Scanned by Schnee (cheeks clone).

Note: the signatures of the band members are not usually on the cover, but I don't have an unsigned album, so until someone else makes another scan, this will have to do.

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

title: File:Triakel Sånger från 63° N.jpg


text:
Talk:St. Olaf, Minnesota

factoid. One of the producers of The Golden Girls went to Carleton College also in Northfield and created the town of "St Olaf" to make fun of the cross town rivals. Hansonc 23:21, July 18, 2005 (UTC)

title: Talk:St. Olaf, Minnesota


text:
Talk:Pluto (mythology)

Suggested move of Pluto to Pluto (dwarf planet)
I have suggested the move to make the disambiguation page the automatic direct for "Pluto". Please add your thoughts at Talk:Pluto The Enlightened (talk) 10:41, 11 August 2009 (UTC)

Changes
I altered a few things in order to correct the statements that imply that Pluto is a) wholly Roman, when in fact it was a name applied to Hades by the Greeks, and b) that the Roman conception of Pluto is not in large part based on Hades. While there are certainly differences, and these could be explored (though I don't know to what extent an encyclopedia article is the appropriate place, or rather, in what depth it could be accomplished in this milieu), it would be erroneous and misleading to deny the strong connections between if not the fact that the Roman Pluto is largely predicated upon the Greek deity (though there would certainly be important differences in religious practice, presentation and significance that would, I believe, warrant sgddialogue Timon in which an old man dies and his monies are "lain on parchment, sealed up and made into a parcel" (in other words, a will) in order to pass his wealth on to his heirs, which is stated in the Plutus article. So there is no conflict any longer so I'm going Be Bold and remove the conflicting page tags.

Pluto vs. Plutus
I'm confused. The second paragraph states that Pluto was originally Plutus, the giver of gold and silver and such. But later on the article says that Pluto should NOT be confused with the Greek god Plutus, the god of weath. Is this a mistake? David Mitchell 03:13, 13 March 2020 (UTC)

Pluto and Plutus appear to be different.
It seems to me that while Pluto--aka Hades--was one of Zeus's brothers, Plutus was son of Demeter and the titan Iasion (who was the son of Zeus... odd, because aren't the titans fathers of the gods?). That makes Plutus something like Pluto's nephew. The only articles of concern is that Plutus is somehow a god of wealth, while Pluto was supposed to have dominion over the earth and everything in it, including all the metal and gemstones that make up ancient wealth.

If it's structured so Plutus is the god of wealth itself, or the concept of wealth, and Pluto is the god of material items that could make up wealth--gold, silver, and gems, the problem would be resolved. Think of Plutus as a rich man who's money is all in liquid form, easily convertible from dollars to euros to yen or stocks or anything he needs it to be in. Pluto, on the other hand, is ruler of the dollar bill--or gold.

-Midnight

Midnight. 03:00, 23 September 2007 (UTC)

 * Actually Plato in Cratylus has a very interesting quote on Pluto, Hades an Plutus:

 * As for Pluto, he was so named as the giver of wealth (πλοῦτος), because wealth comes up from below out of the earth. And Hades--I fancy most people think that this is a name of the Invisible (ἀειδής), so they are afraid and call him Pluto 6 403

 * Plutus was the personification of wealth. Since in the pre-industrial era wealth came from the land and Pluto was the god of the underground they became cross-referenced but always remained separate —Preceding unsigned comment added by 85.74.195.173 (talk) 19:24, 23 January 2008 (UTC)

Greek Pluton (Roman Pluto) was often conflated by the Greeks themselves with Ploutos, hence the etymologizing comments in the Cratylus. This is part of a complex argument by Plato; somebody who's serious about ironing out the problems, especially the tricky matter of the names, should probably turn to some secondary material rather than sifting through the primary sources helter-skelter. As it stands, this is a pretty confused and misleading article if a student happens to turn to it. Cynwolfe (talk) 21:02, 6 October 2008 (UTC)

The picture of the statue at Nymphenburg Palace
Is this really a picture of Pluto/Hades? It carries the trident which is the symbol of Neptune/Poseidon. If the statue truly depicts Pluto I believe a note of clarification should be added, either to the talk page or to the article. —Preceding unsigned comment added by 130.236.188.137 (talk) 10:57, 20 December 2009 (UTC)
 * I changed the picture to another one of the same statue, that shows Pluto more clearly together with Cerberus, so it should be clear now. Yet the use of the trident is somewhat strange. I raise the question to the author of the picture at commons. --FordPrefect42 13:18, 20 December 2009 (UTC)
 * In my Nymphenburg-Guide I read that the trident has been added later, originally it was a fork. Rufus46 --91.12.220.220 (talk) 15:48, 20 December 2009 (UTC)
 * Thank you, I added this to the picture's caption. --FordPrefect42 (talk) 16:07, 20 December 2009 (UTC)

Merge with Hades
It appears that Hades and Pluto were the same deity from the beginning and not seperate deities that were associated though interpretatio romana. Pluto (or Pluton) was just another name the Greeks used for Hades (feeling it was less frightening) and when the Romans adopted the Greek gods, they exclusively called him that. This is similar to Dionysis and Bacchus and we don't have a seperate article for the latter. 24.180.173.157 (talk) 00:46, 26 November 2010 (UTC)
 * The Pluto article isn't as good as the Hades article, so you might need to get Hades, Pluton, and Ploutos better sorted out (see discussion above). Do you have some sources you're working with? Cynwolfe (talk) 03:50, 28 November 2010 (UTC)
 * Oppose While extremely similar and indeed associated though interpretatio romana; Hades and Pluto were worshiped and viewed (in some regards) as separate deities, and there exists some significant differences. I think the separate topics could be expanded into longer standalone (but cross linked) articles, and therefore reason not to merge. Aeonx (talk) 04:09, 28 November 2010 (UTC)

 * Oppose The Romans probably considered Pluto to be the same god as Hades, but Roman traditions relating to Pluto arose separately and would have been distinct from the Greek Hades until (and probably in many cases after) the Roman and Hellenic traditions began to merge. Although the Romans considered many of their gods identical with their Greek counterparts (Jupiter = Zeus, Neptune = Poseidon, Mars = Ares, etc.), the way in which their worship and treatment in Roman culture arose and continued justifies treating them separately in all but those cases in which there was no separate Roman tradition (i.e. Apollo).  P Aculeius (talk) 04:46, 28 November 2010 (UTC)
 * Yes but Jupiter, Mars ETC were seperate Roman gods before being associated with their Greek counterparts. The Romans didn't have a god named Pluto before adopting Greek Mythology. Just like they didn't have Apollo before adopting him from the Greeks. Pluto was another Greek name for Hades. This book collection doesn't have a section on Pluto but it does on Jupiter and the rest. 24.180.173.157 (talk) 05:04, 28 November 2010 (UTC)
 * Think of it this way, the Greek god Dionysus was called both Dionysus and Bacchus by the Greeks. When the Romans adopted him as their own, they exclusively called him Bacchus. They did not have a deity named Bacchus that they associated with Dionysus. Dionysus and Bacchus were the same from the start. Thus Bacchus redirects to Dionysus. This is the case for Hades and Pluto. 24.180.173.157 (talk) 05:19, 28 November 2010 (UTC)
 * I'm not entirely convinced that there was no Roman counterpart to Hades prior to the association of Roman and Hellenic mythology. The Roman tradition was to find common religious ground with neighboring peoples; they didn't just consider the gods of the Greeks to be the same as their own, but also the gods worshipped by the Gauls and the Germans.  But that doesn't mean that their traditions and cults were identical.  If there were no independent Roman traditions relating to Pluto, he probably wouldn't have had a separate Roman name.  The fact that he isn't listed separately in some reference works only tells us that the depth of those traditions doesn't match those of the other gods.
 * Clearly there were differences in how the Roman Pluto and the Greek Hades were perceived by each culture. That alone justifies a separate article, in my opinion.  However, taking a closer look at the article, I think that most of the contents simply repeat the Greek tradition using Roman names for the participants.  This does not seem necessary or justified to the extent that it appears here, although a one-paragraph summary of the Greek tradition (using Greek names) might be appropriate.  The main purpose of this article needs to be a discussion of Roman traditions relating to Pluto, not Greek myths with the names replaced by Roman ones.  P Aculeius (talk) 14:21, 28 November 2010 (UTC)
 * Oppose for the reasons given above, which seem consistent with those I gave earlier at Talk:Hades and the proposer's talk page. We can't assume identical cults; and we certainly can't assume their identical early context. I did a quick Google-scholar search on Roman cults to Pluto. The results are disappointing but that doesn't mean there's no scholarship on the topic. Rather than merge the two articles, we might clean up and develop both as much as possible. Haploidavey (talk) 13:28, 28 November 2010 (UTC)
 * "I'm not entirely convinced that there was no Roman counterpart to Hades prior to the association of Roman and Hellenic mythology." There was, Dis Pater and Orcus not Pluto. If there were no independent Roman traditions relating to Pluto, he probably wouldn't have had a separate Roman name. Pluto is just a latinzed form for "Plouton" a name the Greeks gave him. 24.180.173.157 (talk) 16:09, 28 November 2010 (UTC)
 * Oppose. "Pluto" is a Latinized Greek name, and so the lede of this article is simply wrong in point of fact; the immediate problem is to correct it. Pluto is a special case, it seems to me. Not like identifying Hera with Juno (the Juno article does a great job of showing her Romanness, by the way) or Artemis with Diana. Nor like Apollo, if he is to be taken as so quintessentially Greek that he was imported whole (more like later Hellenistic deities such as Isis, Mithra, and Serapis?). The Romans were abundant in underworld divinities, and Pluto presents his own set of questions.
 * The first thing that should give one pause is that Hades is also the place, and this is not the case for Pluto, whether Greek or Roman. See among many instances here and here and here on how the place Hades and god Pluto can be distinguished.
 * On the Plouton/Ploutos conflation among the Greeks, see Posidonius's odd remark here and Plato's discussion in the Cratylus on the nature of the conflation of Pluton and Ploutos, the latter of whom is also the Divine Child of the mysteries. The Plutus article seems to be taking the incorrect position that this conflation is Dante's, but the indefinite boundaries between the two existed in antiquity.
 * Also complicating matters is that Greek Hades = Etruscan Aita; so why is this not the form of the name that entered Roman usage?
 * Orcus, like Hades and unlike Pluto, can also refer to the place.
 * Dis Pater is usually taken as a euphemistic cult title ("Rich Father"), not a theonym per se. Dis Pater is often identified with Pluto (Plouton/Ploutos, actually, if Dis means "rich"), but presents manifold difficulties, not least of which is that Julius Caesar identified him with the deity the Gauls claimed as their divine progenitor, which makes him an unlikely god of death. Dis is sometimes identified by ancient sources as a chthonic Saturn, chthonic Jove, as well as other gods — including the underworld ruler who abducted Proserpina. He's thus rather like the Bona Dea, which should be cause for alarm in terms of making simple equations with other deities. Now, the Altar of Dis Pater and Proserpina in the Campus Martius was supposed to have dated to the very founding of the republic, well before literary and religious Hellenization, and while this may be Valerius Antias stretching his imagination, the altar was certainly archaic. (Also, note that Proserpina has a separate article from Persephone, as she should.)
 * While WP editors have so far been unable to elucidate all the difficulties pertaining to these entities (nor have scholars), there's no reason to make matters worse by not looking at them in separate articles, each with a little section on the overlap. It's unhelpful to imply that through some commutative property what's true of one of these figures is true of all the others. The Romans had their own underworld deities, and seem to have been fonder of them than were the Greeks, so how they adopted Pluto is certainly a separate matter from the Greek conception of Hades. I second P Aculeius, but would go even further in pointing out that indeed one could have a separate article on "Apollo in ancient Rome," looking at such things as the institution of the Ludi Apollinares and the use of Apollo in Augustan PR. In other words, this mechanical borrowing the mythology handbooks seem to think the Romans did is misleading; Mars is most certainly not Ares. What's borrowed are the narratives, some artistic modes of representation, and some theology — but Roman religion is about cult and ritual, that is, practice. So the Pluto article needs to elucidate both the Greek Pluto, and how it comes to be that the Romans, who are demonstrably rich in underworld gods, came to use that name. But for now, the lede has to be corrected. Cynwolfe (talk) 18:39, 28 November 2010 (UTC)

 * Comment: I'm content to have separate articles. However, I am interested to know whether, by the same or similar arguments as above, Bacchus ought to be a separate article, or is the situation there different? Paul August ☎ 20:29, 28 November 2010 (UTC)
 * Reply to Paul. Every time this question has popped into my head I just close my eyes and murmur "I don't understand this, let someone else deal with it." I've never understood the name Bacchus as the "Roman" equivalent of Dionysus, since Bacchus is Greek, is it not? Hence the Bacchae? Haploidavey, I just saw, has been doing good things with the article Liber, who is the actual Roman/Italic counterpart, so he may have something useful to say about this. Cynwolfe (talk)
 * On Bacchus, yes, I think we need a separate article. There's evidence for his provincial Roman cult well before the "regulation" (euphemistic but also accurate) of the Bacchanalia. And that's a Roman story. Cicero, perfectly aware of interpretatio romana/graeca, of course, insists that Liber and Dionysus are not the same; not much later, we've Liber/Bacchus pretty much rooted in the west and Bacchus/Liber in the East. We even find both mixed up higgledy piggledy with Imperial titulature, or obscure forms of provincial Imperial cult. As far as I know, we don't find the same with Dionysus; if we do, and I'm ignorant of the fact, please tell me. So yes, not the same, therefore I think a separate article is justified. In relation to the rest of this thread, I guess I'm saying that when it comes to the stuff on the ground, everyday religion can be mostly baffling. Interpretatio romana/graeca is something the Romans and Greeks did; ecumenical on their part, I guess, but though we've a duty to acknowledge and describe their beliefs, we've no obligation to believe them. Thus modern scholarship and ancient practice as a basis, rather than direct appeals to the oft problematic and contradictory theologies of the time. Haploidavey (talk) 13:27, 29 November 2010 (UTC)
 * The Cicero remark is indeed a locus classicus. A curious question is why the Greek cult title Bakkhos was taken up by the Romans, and then becomes for the mythology handbooks "the Roman equivalent" of Dionysus (which, as our nameless numerical proposer suggests following, is like what happens with Pluto). This discussion of course belongs elsewhere, but if Bacchus were Roman, the Bacchanalia wouldn't have been perceived as something foreign (on the other hand, the very Roman Compitalia were also suppressed, for political reasons in some ways like those pertaining to the suppression in 186 BC). So the question of Bacchus becoming Roman, like the question of Pluto becoming Roman, is a tricky matter best kept for its own article, and not as a great out-of-balance digression in another article. Cynwolfe (talk) 14:24, 29 November 2010 (UTC)
 * Comment: The same is the case for Pluto. I've never understood the name Pluto as the "Roman" equivalent of Hades, since Pluto is Greek, is it not? Hence the Plouton? Dis Pater is the actual Roman/Italic counterpart. 24.180.173.157 (talk)
 * Yes, O Nameless Numerical One. That's why the lede of this article is misleading — but the inaccuracy or less-than-ideal execution of an article is no reason to merge or delete it. It's reason to improve it. I don't see how Pluto (mythology) can be merged into Hades when the two are not identical, given that the latter can refer to the place and is not taken up by the Romans as a theonym, even though the Etruscans had the cognate Aita and often influenced the Romans in such matters. It's quite possible that the Romans took to the name Pluto because the etymological play between Plouton/Ploutos was apt for The Rich Father, whose name perhaps was secret like that of Bona Dea and the tutelary deity of Rome. (I myself like the theory that Dis was a name, not a word for "rich," but this is a minority view among scholars.) But the issue is whether Pluto is identical to either Hades or Dis Pater, or a separate topic to be explained on its own terms. Cynwolfe (talk) 21:57, 28 November 2010 (UTC)
 * Fine, but if we can't merge then the article needs to be rewritten. 24.180.173.157 (talk) 03:38, 4 December 2010 (UTC)

intro
In light of the discussion above, I rewrote the intro. I don't have time at present to address the numerous problems here (and hope someone does soon), but will try to provide proper citations for what I did add. Sorry not to do so now, but I felt it was more important to clarify the lede with info that shouldn't be subject to challenge, than to leave it till someone took time to cite everything. Cynwolfe (talk) 23:45, 6 December 2010 (UTC)
 * I've been trying to work on this, but have encountered puzzles. For instance, despite the claims that "Pluto" became the god's Latin name, so far I've seen a total of one instance when a Latin poet (Claudian, so quite late) actually uses this name instead of Dis. The references in Ennius and Cicero deal specifically with the name as a name; that is, with its meaning as equivalent to Dis, if dis means "rich." GIven that the name Pluto is used so widely later in Western literature, I had assumed Ovid used it, since he determined so much about the reception of classical mythology. But he doesn't, at least not in the whole of the Metamorphoses and Fasti, the most likely places. Vergil seems not to use it at all. I haven't found it in the extant works of Varro, either, another prime suspect — though there may still be references in the Church Fathers to uncover. It seems rather to be the case that Pluto became the preferred name of the god in the mystery religions; that seems to be how it was disseminated, according to one source, and perhaps through "Gnostic" or philosophical systems. I haven't looked at that much; it should show up in working on the Cosmogony section. But so far "Pluto" in Latin literature of the Republic and Augustan period seems to be a figment of the translator's imagination; that is, they translate "Dis" as "Pluto." Another murky aspect is the relation of the altar of Dis and Prosperina in the Campus Martius to the celebration of the Saecular Games in 249 BC, causing some scholars to assert that this represents the importation of the cult of Pluto and Persephone at that time; that is, "Dis" was invented as a translation of Plouton as Ploutos. Many scholars are themselves quite sloppy about using Pluto and Hades interchangeably, without regard to what the source text actually said; Tsagalis alone has been interested in distinguishing usage, but does offer other sources that ought to be checked. Cynwolfe (talk) 06:16, 21 December 2010 (UTC)

 * Difficult topic but if the background's murky, it doesn't show in the article, which is bright and lucid. A great pleasure to read. Haploidavey (talk) 12:17, 6 January 2011 (UTC)
 * My early impression above was mistaken in a couple of points. Vergil does use "Pluto", though so far the scholarship I've read has only pointed to the one instance in the Aeneid where he is Allecto's father. Hyginus uses the name "Pluto." I've been expecting it to turn up in Apuleius, but no scholar has directly referenced any passages in which the name Pluto is used. This has all been a surprise to me; not what I expected to find when good questions about the article were raised above and I began trying to answer them. I've seen a couple of indirect mentions in the scholarship that an alternative etymology for the name was proffered in antiquity, but haven't come upon what that might be; nor have I found an etymology of the name based on modern scientific linguistics — something the article needs. It's mostly scholars of mystery religions and philosophical systems who attempt to disentangle the names and epithets of Hades and Pluto, because Plouton was a more deliberate creation of philosophy and cult. The only major task remaining now in the article (for me, anyway) is the classical tradition: the book The Lost Girls (already referenced in the article somewhere) does a kind of roundup of the abduction myth and its dissemination in Western art and literature. It seems from that book and others I've only glanced at (fasten your seatbelt) that Chaucer introduced the figure of "Pluto" into English literature, as his chosen name for the Hades/Pluto/Dis/Orcus figure, contra his frequent source Ovid and based apparently on the one ref in Claudian, who influenced Chaucer to an extent Claudian's own reputation in our time wouldn't suggest. So the answer to the question "Why do we think Pluto was the Roman ruler of the underworld?" seems to be "Because Chaucer decided it was so." Another surprise was that not only translators, but even scholars who produce commentaries routinely refer to "Pluto" when the Latin author never uses the name, but rather writes of "Dis." Since the consensus here is that this article must distinguish Pluto from the other deities, this confusion in the secondary sources themselves has been less than helpful. Cynwolfe (talk) 13:50, 6 January 2011 (UTC)
 * Great plaudits to you for tackling this. It seems bruisingly difficult stuff (especially that head-on with Chaucer). I guess we must adapt consensus to suit the scholarship. Haploidavey (talk) 16:03, 8 January 2011 (UTC)
 * I belatedly discovered that Farnell made the point about the difference between Hades and Pluto (due to the influence of the mysteries) in The Cults of the Greek States, at the turn of the 19th/20th century — a point that recent scholars such as Kevin Clinton have pressed again in the last 20 years, after it was evidently passed over by the mythology handbooks perpetrating the notion that Pluto was a "Roman" god (a supposed "fact" that is non-verifiable). I think the epigraphic discoveries of the 19th century, which contribute a great deal to this distinction, hadn't quite soaked into mainstream thought when the classic modern mythology handbooks were codified. Cynwolfe (talk) 16:47, 8 January 2011 (UTC)

Re-raising lede/intro questions
I have no opinion on any deeper or technical matter. I would only point out to any regular editor here that the lede (intro) does not seem to broadly reflect the content of the entire article, and is essentially indecipherable in its density of jargon/technical detail, and so beyond any lay reader coming here. (Scholarship does not scare me, but its density in a general audience-directed lede is offputting.) Best wishes to regular editors with the expertise to set this in the proepr direction. Le Prof 71.239.87.100 (talk) 20:43, 29 July 2014 (UTC)

 * Hm. Since I'm a proponent of making articles on Greek and Roman gods accessible to readers, I want to be concerned about this, but don't find the intro indecipherable. Could you point to specific sentences that don't make sense? Or to abstruse concepts?

 * The problem is that there's a pervasive misconception among "lay" readers that Pluto is a Roman god who is the counterpart of Greek Hades, because so many mythology handbooks state as much. As the intro explains, that is incorrect. Plouton is a Greek title for the ruler of the underworld that begins to supplant the name Hades for the god in Classical Athens. After this period, Hades is usually the name of the underworld itself, not the god. This is probably because of the influence of the Eleusinian Mysteries, which treated the god as the gloomy but not malevolent consort of Persephone, instead of as the terrifying figure of Uncle Hades the rapist one finds in older Greek texts. I don't know how you'd state the topic of this article as distinguished from Hades without this explanation.

 * I don't see what I'd call jargon or overly technical language in the intro, or erudition beyond the interest and ken of readers who want to know about the topic instead of the character in the Percy Jackson novels. Conflation, chthonic and cosmogony may be unfamiliar to many readers, but if they're going to read about classical mythology, they'll need to acquire these basic terms or they won't be able to comprehend the subject. They may be unfamiliar with the Eleusinian Mysteries, but if they're coming to the article to learn about Pluto, the Eleusinian Mysteries are fundamental. So while they may be compelled to learn new vocabulary or background in order to understand the topic, such is the nature of an encyclopedia article. If I read stellarator, I have to know plasma, magnetic field, and nuclear fusion just in the first sentence alone: if I'm put off by these concepts, I'll have to give up on understanding what a stellarator is, and will fare no better at tokamak. Certainly, however, if Pluto's intro is incomprehensible, specific suggestions for improvement are welcome. Cynwolfe (talk) 17:09, 9 August 2014 (UTC)

 * (just re-read the lead now): I'd agree with Cynwolfe that the lead does not feel unapproachable or indecipherable: it reads well and is interesting and informative. However, it achieves that by arguing a case with citations; I hope these are used and explained in the main text as they should be, with only a summary appearing here.
 * I'd agree with the IP user "Le Prof" that the lead does not properly "reflect the content of the entire article". For example, it does not mention Orpheus from 3.2, the Orphic Hymn (4.1), sanctuaries other than Eleusis (4.3), details of the iconography and attributes (5.1 .. 5.5), the Neoplatonic demiurge (7.2.3) and so on.
 * Therefore, both of you have good points to make, but the lead does indeed need to be rewritten to focus on its main task, viz. to summarize the main text of the article. If the article's main text is in fact unbalanced when it should be talking much more about what the current lead talks about - the Pluto/Plouton/Hades question - then the whole article needs rewritten (a conclusion I would not agree with). I think the lead needs rewriting. Chiswick Chap (talk) 19:13, 9 August 2014 (UTC)

This is all wrong
109.255.48.28 (talk) 14:56, 8 October 2014 (UTC)

This partly wrong ;)
What about the most likely etymology:

From *plew- ('flow') + *-tós ('ing'), pacem Pokorny, see the ref above? Zezen (talk) 09:19, 30 January 2016 (UTC)

Pluto and Nox (Nyx), in Virgil's Aeneid.
Can Nox be considered a Pluto lover? They are the parents of the furies in virgil's Aeneid. When she had spoken these words, fearsome, she sought the earth: and summoned Allecto, the grief-bringer, from the house of the Fatal Furies, from the infernal shadows: in whose mind are sad wars, angers and deceits, and guilty crimes. A monster, hated by her own father Pluto, hateful to her Tartarean sisters: she assumes so many forms, her features are so savage, she sports so many black vipers. Juno roused her with these words, saying: ‘Grant me a favour of my own, virgin daughter of Night, this service, so that my honour and glory are not weakened, and give way, and the people of Aeneas cannot woo Latinus with intermarriage, or fill the bounds of Italy. (Aeneid 7.323 - Verg. A. 7.334 ).

"Aeneas sacrificed a black-fleeced lamb to Nox (Night) [Nyx], the mother of the Furiae [Erinyes]." , ( Aeneid 6. 250 )

Two demon fiends there are, called by the name of Furiae [Erinyes], whom darkest Nox (Night) [Nyx] brought forth at one and the SAME BIRTH with hellish Megaera, breeding all three alike with the twining coils of serpents and giving them wings like the wind. the spawn of Nox (Night)." ( Aeneid 12. 845 - 12. 848 ff ).

please read pages 138, 167 and 294 https://people.virginia.edu/~jdk3t/AeneidTrKline2002.pdf — Preceding unsigned comment added by Victorygreymon123 (talk • contribs) 18:44, 10 January 2021 (UTC)

Merge or redirect to Hades (moved from Hades talkpage)
then the discussion

Should the articles Hades and Pluto (mythology) be merged/redirected? LittleJerry (talk) 20:45, 14 June 2021 (UTC)

 * Support as nominator. The two articles cover the some ground. "Hades" can also refer to the underworld but the article itself states "This article is about the Greek god. For the location, see Greek underworld and Hades in Christianity". The intro to Pluto also states "Pluto and Hades are the same figure.". LittleJerry (talk) 20:45, 14 June 2021 (UTC)
 * "Pluto and Hades are the same figure." - Like God and Allah are the same thing really? Pincrete (talk) 11:32, 16 June 2021 (UTC)
 * Allah is about the specific Islamic view of God. Hades and Pluto are both Greek names for the same god. LittleJerry (talk) 13:04, 16 June 2021 (UTC)
 * Wrong.★Trekker (talk) 08:34, 23 November 2021 (UTC)

 * Support as stated above  ¡Ay vi nd !  (talk)
 * Oppose merging or redirecting this article to Pluto (mythology), since Hades is the oldest and most common name for this Greek. However, I might support merging Pluto (mythology) into this article. But it would require a lot of work! We couldn't, for example, simply redirect Pluto (mythology) to this article. In addition, although the Greek Πλούτων ('Pluton') was  another name for Hades, there seem to be distinctions between how the two names were used, and what the two names connoted. And so, although they are the "same" god,  perhaps there is enough "difference" to warrant a separate (but trimmed?) article for Pluton/Pluto. Paul August ☎ 10:57, 15 June 2021 (UTC)
 * Support as stated by nominator. JohnThorne (talk) 18:09, 15 June 2021 (UTC)
 * Improper RfC The RfC process is not for proposing merges. -- Red rose64 🌹 (talk) 18:19, 15 June 2021 (UTC)
 * Improper RfC I second that this is NOT an RfC matter, but insofar as I know anything about the subject, the two gods are equivalents within distinct mythologies, not synonyms or 'sub-sets' and therefore a merge would be inapt IMO. Pincrete (talk) 08:18, 16 June 2021 (UTC)
 * "the two gods are equivalents within distinct mythologies" - False. Their mythologies are identical, the Pluto article repeats the mythology of Hades. LittleJerry (talk) 12:02, 16 June 2021 (UTC)

 * Comment: ignoring for a moment whether this was brought up using the correct technical procedure, there's still a valid question here. My first impression was the same as several editors above have stated: that "Pluto" is the Roman interpretation of "Hades", and as such should have distinctly Roman content, with a limited background of material borrowed directly from Greek mythology.  However, looking over "Pluto (mythology)" briefly, it seems to consist primarily of Greek material and perspectives, with relatively little content from Roman culture, and if I'm not mistaken is treating "Pluto" as an alternative name for Hades in Greek mythology, rather than a distinctly Roman interpretation.  If my impression is correct, then much of the content of that article either should be merged into this one, leaving a core of distinctly Roman mythology with limited material borrowed from Greek (currently that would be relatively small), or that article would need to be split into articles focusing respectively on Greek and Roman mythological aspects of "Pluto" (as distinct from Hades).  The former would seem more logical, but the latter could be used as one step in the process of the former.  I'll post a notice on CGR.  However, the main discussion might be better held on "Pluto (mythology)" than here.  This article needs to stay at its present title, no matter what we do with "Pluto (mythology)".  P Aculeius (talk) 12:48, 16 June 2021 (UTC)
 * Yup Paul August ☎ 13:14, 16 June 2021 (UTC)
 * The problem is that Hades and Pluto don't seem to be anymore distinct from each other than Dionysus and Bacchus and we don't have separate articles for them. LittleJerry (talk) 17:56, 16 June 2021 (UTC)
 * Wasn't this discussed years ago, when I wrote the article? (Including the distinction between Bacchus and Dionysus.) Like, in a section above? I can't be responsible for what may have accreted to it in the meantime, but this is precisely why I stopped editing Wikipedia. As someone with a doctoral level of training in classical studies, I would amass reliable sources and carefully chart the distinctions, in this case the historical distinctions between the Greek deities Hades and Ploutos, the Roman deity, and the later European art and literary tradition of the deity, only to have folks who apparently have not explored either Greek and Roman religion or the Classical tradition in depth decide well, they're the same god in video games. If the sources used to compile the last version of the article that I defended are actually read, and if we do not commit Original Research by simply subbing in "Hades" for "Pluto" and deciding on our own that hey look, they're the same, then the reasons for making a distinction will be apparent. If we do not read the scholarly sources, but simply decide on the basis of impressions left by movies and YA books, then that's Original Research. Someone has added that "Pluto and Hades are the same figure." This is flatly untrue, as the article indicates. Hades, for instances, was not the deity named in Eleusinian cult; this was the god whose name has been anglicized as Pluto. I really don't know how to explain this any more clearly that I did years ago, and I don't understand why unsourced statements are being permitted in contradiction of statements that were sourced. I don't even want to look any deeper into what kind of confusion may have been introduced into the article, the whole point of which was to show that the conceptualizing of Pluto in the Eleusinian mysteries and then the later European esoteric tradition (alchemy, astrology and all that) diverged from the gloomy vagueness of the Archaic Hades. Cynwolfe (talk) 22:27, 3 August 2021 (UTC)
 * The problem is, a good chuck of the article overlaps with Hades, such as the abduction of Persephone. Also, what makes Pluto more than an epithet. LittleJerry (talk) 22:25, 4 August 2021 (UTC)

 * Comment- I agree with Cynwolfe because this merge process is based on sentences and contents of two articles, not based on reliable resources. Of course, because Roman myth was affected Greek myth, many Greek and Roman myth can share some stories, but it doesn't mean we can merge two gods into one article. I think that problem of article Pluto is not overlapping of contents, but edits that reflect the author's personal opinion. For example, if you see the entire introduction of Pluto, it describes that Pluto's earlier name is Hades and his role is mostly same as Hades. But without any references. And the whole article is telling Hades' story, not Pluto's story with just changing the name "Hades" into "Pluto". I think this article is far away from WP:NPOV, and also suggest to rewrite the whole article. -- Wendylove (talk) 09:24, 17 September 2021 (UTC)

 * Oppose Utterly ridiculous proposal which is once again brought on by editors who are not familiar with the history of Greek or Roman mythology and faith.★Trekker (talk) 08:36, 23 November 2021 (UTC)

king of the underworld and chthonic gods
Claudian and Statius are very detailed in describing Pluto's personality, status, relationships with other gods and how underworld works! I would like to keep my edits if possible — Preceding unsigned comment added by Gilgameshkarna124 (talk • contribs) 16:10, 23 October 2021 (UTC)
 * Some part of these long quotes might be worth including somewhere in the article, especially if you could find a secondary source which discusses the significance of Claudian and Statius's descriptions with respect to Pluto. I would start by trying to pare the quotes down (see WP:UNDUE), and placing them in there own section with a title something like: "In Claudian and Statius". Paul August ☎ 16:38, 23 October 2021 (UTC)
 * I don't think adding these long quotes from ancient sources are very helpful, especially when unsourced, and without analysis.— Diannaa (talk) 14:29, 27 October 2021 (UTC)

but I mentioned three articles, when I quoted the authors and all the quotes are from claudian De raptu Proserpine and Statius Thebaid with links to the epics. — Preceding unsigned comment added by Gilgameshkarna124 (talk • contribs) 14:50, 27 October 2021 (UTC)
 * Placing the treatment of Pluto in Claudian and Statius in its own section is helpful, and the three articles you cited are useful, but the quotes are still way too long, with little or no anaylsis. Paul August ☎ 15:11, 27 October 2021 (UTC)

Wikipedia has no deadline
Don't merge discreetly unobtrusive, and disparate historical or mythological figures. If you want to be nice, add a quote that is Greek or Latin, you know. Pierrot the stock character has a bigger page, so nothing wrong with adding relevant information. Celebrities have bigger word counts, too, it's also fine. Make the page better, or don't criticise the editors, I for one, acknowledge they have done invaluable work, bots included. Just cause you have read Percy Jackson, does not make you more of an authority. If you have passion, add a quote! Leave Pluto and Hades be. Signed - Percy Jackson's #1 fan 1.152.110.25 (talk) 06:36, 9 November 2021 (UTC)

title: Talk:Pluto (mythology)


text:
Bleib bei uns, denn es will Abend werden, BWV 6

Bleib bei uns, denn es will Abend werden (Stay with us, for evening falls), BWV6, is a cantata by Johann Sebastian Bach for use in a Lutheran service. He composed it in Leipzig in 1725 for Easter Monday and first performed it on 2 April 1725.

The prescribed readings for the feast day were Peter's sermon from the Acts of the Apostles, and the Road to Emmaus narration from the Gospel of Luke. The text by an anonymous librettist begins with a line from the gospel, and includes as the third movement two stanzas from Philipp Melanchthon's hymn "", one stanza written by Nikolaus Selnecker. The text ends with the second stanza of Martin Luther's hymn "". Derived from the gospel scene, the topic is pleading for light in a situation of threatening darkness.

Bach structured the cantata in six movements and scored it for four vocal soloists, a four-part choir and a Baroque instrumental ensemble of oboes, strings and continuo. The extended opening chorus is formed like a French overture and has been compared to Ruht wohl, ihr heiligen Gebeine, the last chorus of Bach's St John Passion.

History and text
In 1723, Bach was appointed as Thomaskantor (director of church music) in Leipzig, where he was responsible for the music at four churches and for the training and education of boys singing in the Thomanerchor. He took office in the middle of the liturgical year, on the first Sunday after Trinity. In his first twelve months in office, Bach decided to compose new works for almost all liturgical events, known as his first cantata cycle. The year after, he continued that effort, composing chorale cantatas based on Lutheran hymns. He kept the format of the chorale cantata cycle until Palm Sunday of 1725, but then repeated an early Easter cantata, Christ lag in Todes Banden, BWV 4, on Easter Sunday, and wrote Bleib bei uns, denn es will Abend werden for Second Day of Easter as the first cantata in his second cantata cycle that was not a chorale cantata. The change was possibly due to the loss of a librettist.

The prescribed readings for the feast day were from the Acts of the Apostles, the sermon of Peter, and from the Gospel of Luke, the Road to Emmaus. Bach used a text by an anonymous poet who had already supplied librettos for his first cycle. The poet took verse 29 from the Gospel of Luke as a starting point: the two disciples ask the stranger whom they met on their way to stay with them, as darkness is about to fall. The situation represents the position of the Christian in general. The librettist chose two stanzas from "" for the third movement, one written by Philipp Melanchthon as a German version of "", and of similar content as the first movement, and the other the hymn's second stanza which was added by Nikolaus Selnecker. The closing chorale is the second stanza of Martin Luther's hymn "" (Maintain us, Lord, within thy word). The libretto, of rather dry and didactic quality, is focused on the contrast between light and dark, viewing Jesus as the light of a sinful world. The author was possibly a theologian, who alluded to the Book of Revelation in the last aria.

Bach first performed the cantata on 2 April 1725. A subsequent performance is known for 13 April 1727, and later changes to instrumental parts are extant.

Scoring and structure
Bach structured the cantata in six movements. The first and last are set for choir, while the inner movements are set for soloists, in a sequence of aria – chorale – recitative – aria. Bach scored the work for four vocal soloists (soprano (S), alto (A), tenor (T) and bass (B)), a four-part choir, and a Baroque instrumental ensemble: two oboes (Ob), oboe da caccia (Oc), two violins (Vl), viola (Va), violoncello piccolo (Vp) and basso continuo (Bc). The duration of the piece was stated as 26 minutes by Bach scholar Alfred Dürr but some currently available recordings last about 20 minutes.

In the following table of the movements, the scoring follows the Neue Bach-Ausgabe. The keys and time signatures are taken from Dürr's book about the cantatas, using the symbol for common time (4/4). The instruments are shown separately for winds and strings, while the continuo, playing throughout, is not shown.

1
The cantata opens with "" (Abide with us; for it is toward evening), a large-scale tripartite chorus, reminiscent of a slow sarabande or of the closing Ruht wohl, ihr heiligen Gebeine of the St John Passion. The instruments, a choir of three oboes and strings, present a theme which Dürr describes as "of speech-like gestures". It is picked up by the voices, first in homophony. The vocal lines in this movement descend on "" (for evening is nigh) "as if the gloom of night were weighing upon them". While the beginning of the movement has no tempo marking, the middle section is marked Andante and in Alla-breve time, suggesting a faster pace. The voices, accompanied first only by the continuo, perform a fugue on two subjects at the same time: "" (for it is toward evening) and "" (and the day is far spent). A third motif, long notes on the same pitch, illustrates the "abiding" or staying. The movement is closed by a shortened reprise of the beginning. The Bach scholar Klaus Hofmann compares the slow-fast-slow structure of the movement to the French overture and notes that it opens a new series of cantatas.

John Eliot Gardiner, who conducted the Bach Cantata Pilgrimage in 2000, also noted the similarity to the last chorus, Ruht wohl, from the St John Passion, describing the cantata's "tender pleadings which become ever more gestural and urgent for enlightenment in a darkening world from which Jesus' presence has been removed." He notes that while descending motifs and modulations illustrate the emotions of insecurity when left alone in the dark, Bach "introduces a counter-balance" of remaining steadfast, "by threading 25 Gs then 35 B-flats played in unison by violins and violas through the surrounding dissonance" and by repeated pleas to Jesus to remain sung on one note during the fugue. Gardiner was reminded of a similar stark contrast of light and darkness in the painting Supper at Emmaus by Caravaggio.

2
The second movement, "" (Highly praised Son of God), is a da capo aria for the alto, accompanied by an obbligato oboe da caccia, which was replaced by viola in later performances. Dürr describes the choice of voice and obbligato in the same range as unusual and "of special charme". The opening phrase is illustrated by an upward line, while the mention of falling darkness is interpreted by downward whole-tone steps.

3
The third movement, "" (Ah remain with us, Lord Jesus Christ), is a setting of the chorale with a virtuoso part for violincello piccolo, while the two stanzas are sung by the soprano only. This movement was later adapted as one of the Schübler Chorales, BWV 649.

4
The only recitative is for bass, "" (The darkness has taken over in many places). Its "threatening chromatic bass line" reminds the listeners of "the gravity of the situation".

5
The last aria, "" (Jesus, let us look upon You), is for tenor with string accompaniment. The four notes for the name Jesu are a cross motif. The movement is characterised by a persistent walking rhythm, somewhat mitigated by the flowing triplets in the violin line. Hofmann notes that the lively violin figures illustrate from the start the text about the "light of the Word of God shining more brightly", which appears only in the second part.

6
The four-part closing chorale, "" (Reveal Your strength, Lord Jesus Christ,), chorale is "quarried very little for musical building blocks", according to Julian Mincham, ending the work on a sombre tone.

Recordings
The selection is taken from the listing on the Bach Cantatas Website. Instrumental groups playing period instruments in historically informed performances are marked green.


text:
Priscilla

Priscilla is an English female given name adopted from Latin Prisca, derived from priscus. There is a theory that this biblical character was the author of the Letter to the Hebrews.

The name first appears in the New Testament either as Priscilla or Prisca, a female leader in early Christianity. The name also appears along with Maximilla, referring to two female leaders of the Montanist movement of the 2nd century AD.

The name appears in English literature in Edmund Spenser's The Faerie Queene (1596), and was adopted as an English name by the Puritans in the 17th century.

It increased in usage in the United States in the 1930s due to the influence of actress Priscilla Lane and again in the late 1970s and early 1980s due to the influence of actress Priscilla Presley.

Notable people and characters with the name include:

People

 * Priscilla, an early Christian of the New Testament and companion to Paul the Apostle
 * Priscilla and Maximilla, charismatic prophets of the 2nd century Montanist movement
 * Priscilla (Brazilian singer) (born 1990), Brazilian singer and songwriter
 * Priscilla Ahn, American singer
 * Priscilla Achapka, Nigerian environmental activist
 * Priscilla Alcantara (born 1996), Brazilian singer-songwriter, television presenter and actress
 * Priscilla Alden (c. 1602 – c. 1680), member of Plymouth Colony, wife of John Alden
 * Priscilla Almodovar (born 1967), American chief executive officer of Fannie Mae
 * Priscilla Atkins, Aboriginal-Australian leader, advocate and television producer
 * Priscilla Barnes (born 1954), American actress
 * Priscilla Bertie, 21st Baroness Willoughby de Eresby (1761–1828), British noble
 * Priscilla Betti (born 1989), French singer and actress
 * Priscilla Block, American singer
 * Priscilla Braislin (1838–1888), American mathematician
 * Priscilla Chan (born 1985), American philanthropist, wife of Facebook CEO Mark Zuckerberg
 * Priscilla Chan Wai-Han (born 1965), singer from Hong Kong
 * Priscilla A. Clapp (born 1941), United States diplomat
 * Priscilla Cohn (1933–2019), American philosopher and animal rights activist
 * Priscilla Crabb (1864–1931), New Zealand temperance activist and community leader
 * Priscilla Coolidge (1941–2014), American recording artist and sister of Rita CoolidgePriscilla Dean (1896–1987), American actress
 * Priscilla Diaz (MISSPSTAR/P-Star) (born 1994), American rapper, singer and actress
 * Priscilla Duffield (1918–2009), American woman who worked on the Manhattan Project
 * Priscilla Gagné (born 1986), Canadian judoka
 * Priscilla Garita (born 1968), American actress
 * Priscilla Giddings (born 1983), American politician
 * Priscilla Gneto (born 1991), French judoka
 * Priscilla Guthrie, American government official
 * Priscilla Hill (born 1960), American retired figure skater
 * Priscilla Hiss (1903–1984), wife of Alger Hiss and alleged communist who was put on trial
 * Priscilla Hon (born 1998), Australian tennis player
 * Priscilla Horton (1818–1895), English singer and actress
 * Priscilla Kayira, Malawian radio broadcaster, presenter and television personality.
 * Priscilla Kemble (1756–1845), English actress
 * Priscilla Kuye (born 1940), Nigerian lawyer
 * Priscilla Lane (1915–1995), of the singing Lane Sisters
 * Priscilla Leung (born 1961), Hong Kong legislator, barrister and associate professor
 * Priscilla Lopes-Schliep (born 1982), Canadian track and field hurdler
 * Priscilla Lopez (born 1948), American singer, dancer and actress
 * Priscilla Maria Veronica White (1943–2015), known professionally as Cilla Black, British singer, television presenter, actress and author
 * Priscilla McLean (born 1942), American composer, performer, artist, writer, and reviewer
 * Priscilla Meirelles (born 1983), Brazilian model, host, actress, environmentalist, and beauty queen
 * Priscilla Monge (born 1968), Costa Rican artist
 * Priscilla Morand (born 1993), Mauritian judoka
 * Priscilla Morgan (born 1934), British actress
 * Priscilla Morrill (1927–1994), American actress
 * Priscilla Namingha (1924 - 2008), Hopi-Tewa potter
 * Priscilla Napier (1908–1998), English writer
 * Priscilla Negrón (born 1984), Ecuadorian actress
 * Priscilla Nzimiro (1923–1951), physician from Nigeria
 * Priscilla Okyere (born 1995), Ghanaian footballer
 * Priscilla Owen (born 1954), United States federal judge for the Fifth Circuit
 * Priscilla Paetsch (1931–2017), American violinist, composer, artist, and horse trainer
 * Priscilla Pitts, New Zealand writer and art curator
 * Priscilla Pointer (born 1924), American actress and mother of actress Amy Irving
 * Priscilla Presley (born 1945), American actress and businesswoman and ex-wife of Elvis Presley
 * Priscilla Schwartz, Sierra Leonean lawyer
 * Priscilla Shirer (born 1974), American author, motivational speaker, actress, Christian evangelist
 * Priscilla J. Smith, American lawyer and activist
 * Priscilla Stud (1864–1929), British Christian missionary and wife of Charles Studd
 * Priscilla Taylor, American model and actress
 * Priscilla Cooper Tyler (1816–1889), acting First Lady of the United States, daughter-in-law of President John Tyler
 * Priscilla Tyson (born 1955), American Councilwoman
 * Priscilla Wakefield (1751–1832), English Quaker educational writer and philanthropist
 * Priscilla Welch (born 1944), British marathon runner
 * Priscilla Wong (born 1981), Hong Kong television actress and host
 * Priscilla Young (1925–2006), English social worker
 * Prisilla Rivera (born 1984), volleyball player from the Dominican Republic

Fictional characters

 * The Adventures of Priscilla, Queen of the Desert, 1994 comedy-drama film
 * Priscilla, Queen of the Desert (musical), musical of the 1994 film with the same name
 * Priscilla: The Hidden Life of an Englishwoman in Wartime France, a 2013 book by Nicholas Shakespeare
 * Priscilla "Pris" Stratton, a replicant character from the 1982 film Blade Runner
 * Priscilla, character from the film 1981 miniseries Peter and Paul
 * Priscilla, a sweet cactus mouse or aye-aye in the 2011 animated action comedy film Rango
 * Priscilla Mullins, a main character in the 1979 film Mayflower: The Pilgrims' Adventure
 * Priscilla White, the main character in the 2009 comedy film American Virgin
 * Priscilla, character in the 2008 martial arts film Chocolate
 * Priscilla Stasna, a main character in the American sitcom The King of Queens
 * Priscilla, character in the 1993 film Bank Robber
 * Priscilla Kelly, character in the television show, The Bold and the Beautiful
 * Priscilla Kitaen, real name of Voodoo, a comic book character appearing in Wildstorm and DC Comics.
 * Priscilla Lapham, a main character in the 1957 film Johnny Tremain
 * Priscilla Pig, Bob Cratchit's father in the 2006 animated comedy film Bah, Humduck! A Looney Tunes Christmas
 * Constable Priscilla Smith 'Smithy', a main character in the 2010 Australian television police drama Cops L.A.C.
 * Priscilla Maine, New York society member in the 1920 silent drama film The Dark Mirror
 * Priscilla P, was a member of the " Happiness Patrol on Terra Alpha" in the second serial of the television series Doctor Who
 * Priscilla, a character in Nathaniel Hawthorne's 1852 novel The Blithedale Romance
 * Priscilla, an antagonist in Norihiro Yagi's dark fantasy manga, Claymore
 * Priscilla, a romantic poet and bard in an action fantasy role-playing video game The Witcher 3: Wild Hunt.
 * Crossbreed Priscilla, a character in an action fantasy role-playing video game Dark Souls.
 * Priscilla, a Simon Kidgits character developed by Simon Brand Ventures
 * Priscilla Barielle, a character from the light novel/anime series Re:Zero − Starting Life in Another World·
 * Priscilla, a Honey Possum from Jim Henson's Animal Show
 * Priscilla the Princess Pony, a collectible character from the 2008 British children’s online game Moshi Monsters

title: Priscilla


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Wellerism

Wellerisms, named after sayings of Sam Weller in Charles Dickens's novel The Pickwick Papers, make fun of established clichés and proverbs by showing that they are wrong in certain situations, often when taken literally. In this sense, Wellerisms that include proverbs are a type of anti-proverb. Typically a Wellerism consists of three parts: a proverb or saying, a speaker, and an often humorously literal explanation.

Sam Weller's propensity to use the types of constructions now called "Wellerisms" has inspired plays; sometimes, the playwrights have created even more Wellerisms.

A type of Wellerism called a Tom Swifty incorporates a speaker attribution that puns on the quoted statement.

Examples from The Pickwick Papers

 * "Then the next question is, what the devil do you want with me, as the man said, wen he see the ghost?"
 * "Out vith it, as the father said to his child, when he swallowed a farden."
 * "Wery glad to see you, indeed, and hope our acquaintance may be a long 'un, as the gen'l'm'n said to the fi' pun' note."
 * "All good feelin', sir – the wery best intentions, as the gen'l'm'n said ven he run away from his wife 'cos she seemed unhappy with him."
 * "There; now we look compact and comfortable, as the father said ven he cut his little boy's head off, to cure him o' squintin'."
 * "Vich I call addin' insult to injury, as the parrot said ven they not only took him from his native land, but made him talk the English langwidge arterwards."
 * "Sorry to do anythin' as may cause an interruption to such wery pleasant proceedin's, as the king said wen he dissolved the parliament."
 * "Avay vith melincholly, as the little boy said ven his schoolmissus died".
 * "Oh, quite enough to get, Sir, as the soldier said ven they ordered him three hundred and fifty lashes".

English examples

 * "A body can get used to anything, even to being hanged, as the Irishman said." (Lucy Maud Montgomery, Anne of Green Gables)
 * "Au contraire, as the man said in the Bay of Biscay when asked if he had dined" (Dorothy L Sayers, The Unpleasantness at the Bellonna Club)

Examples from other languages
Some researchers concentrate on Wellerisms found in English and European languages, but Alan Dundes documented them in the Yoruba language of Nigeria (Dundes 1964), with African scholars confirming and adding to his findings (Ojoade 1980, Opata 1988, 1990). Wellerisms are also common in many Ethiopian languages, including Guji Oromo, (where nine of 310 proverbs in a published collection are Wellerisms) and Alaaba (where about 10% of 418 proverbs were found to be quotations). They are also found in ancient Sumerian: "The fox, having urinated into the sea, said: 'The depths of the sea are my urine!'" Wellerism proverbs have now been documented across Africa, Europe, western and southern Asia, but in almost no languages of eastern Asia.

Antillean Creole French, Martinique:
 * "Rabbit says, 'Eat everything, drink everything, but don't tell everything'."

Sumerian
 * The horse, after he had thrown off his rider [said], "If my burden is always to be thus, I shall become weak."

Choice of speaker
In a number of languages, especially in Africa, Wellerisms are formed with animals as the speaker. In some cases, the choice of the animal may not carry much significance. However, in some cases, such as in the Chumburung language of Ghana, the choice of the specific animal as speaker is a significant part of some proverbs, "chosen precisely for characteristics that illustrate the proverb... Chameleon says quickly quickly is good and slowly slowly is good." Kasena has a wellerism proverb where the chameleon's color adaptability is important, "The chameleon says, ‘When on a tree, assume the colour of its leaf.’” Similarly, there is an Ewe proverb that quotes an animal that is specifically appropriate to that Wellerism, "The chicken says that, it is because of humility that he bows down before entering its coop." Another example of a speaker being specifically chosen to go with the statement in a Wellerism is "The bat says that there is no difference between standing down and upright", from the Tiv language in Nigeria.

Dialogue proverbs
Wellerisms are similar but not identical to dialogue proverbs, as shown by Kapchits and Unseth. Wellerisms contain the speech of one speaker, but dialogue proverbs contain direct speech from more than one. They are found in a number of languages, including Armenian, French, Georgian, Kasena of Ghana, and Pashto of Afghanistan and Pakistan.
 * "They asked the camel, 'Why is your neck crooked?' The camel laughed roaringly, 'What of me is straight?'" Shor/Khakas (SW Siberia)
 * "Let me go, Spider!" "How can I let go of my meat?" "Then get on with it, eat me!" "How can I eat a fly?" — Kasena
 * "I have caught a bear." "Get rid of him." "I can't, he won't let me go." — Russian, Armenian
 * The vulture says, "I'll shriek and the shepherd will forget," [and] the wolf says, "I'll eat the kid's tail." — Luri language of Iran

title: Wellerism


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First Stage Children's Theater

The First Stage Children's Theater is a professional American children's theater based in Milwaukee, Wisconsin, founded in 1987. Its season consists of six "mainstage" shows, two shows for very young audiences, and two shows from its award-winning Young Company. First Stage also provides education for children and youth interested in theater.

One of the largest children's theaters in the nation, First Stage has large annual audiences and is the second biggest theater company in Milwaukee. The theater's main performance venue is the Todd Wehr Theater at the Marcus Center, with additional performance space and headquarters in the Milwaukee Youth Arts Center.

History
The First Stage Children's Theater, founded in 1987, was originally named First Stage Milwaukee. The young theater's first season (1987–1988) showed only 3 plays, The Adventures of Huckleberry Finn, Macbeth and The Sleeping Beauty. The theater's model began with a plan to produce one play for young children, one for middle schoolers, and one for high schoolers every season. Since then, it has progresses to include a wide variety of ages both onstage and off. First Stage now aims to present theater from a young persons point of view, featuring young performers in leading roles. Plays have most often highlighted growth, overcoming challenges, or the importance of individuality.

First Stage Theater Academy
The First Stage Theater Academy was founded in 1992 to teach life skills through stage skills. It is the teaching arm of the theater, and serves more than 2000 students annually.

The Theater Academy provides classes for grades K4 through high school seniors. Classes range from one week, half-day sessions, to four week long, full-day sessions. Classes include Musical Theater, Shakespeare, Improv, Acting Theory, Voice, Movement, and Speech. The Theater Academy provides a Company Class that focuses on a particular play which students perform at the culmination of the class.

The First Stage Theater Academy is also home to the award-winning Young Company, founded by actor, acting instructor, and playwright John Maclay. The Young Company is an advanced acting troupe composed of high school actors, who perform two to three shows per year, as well as traveling to the Utah Shakespeare Festival to compete in their annual youth Shakespeare competition. They have an intensive focus on classical acting techniques and Shakespeare. The Young Company meets in the Milwaukee Youth Arts Center every week for a two hour and forty-five minute intensive class period. The classes are taught by lead teachers Elyse Edelman, Marcella Kearns, and the current company director, Matt Daniels. The Young Company's performance projects are performed in the round in Goodman Mainstage Hall in the Milwaukee Youth Arts Center.

title: First Stage Children's Theater


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User:Ryu Kobayashi

Hello. My name is Ryu Kobayashi and I am a big fan of Wikipedia.

Please support my campaign to improve Wikipedia by clicking on "Random article" three times a day and fixing any POV problems that you see (if any) on those pages. Together we can make Wikipedia a better place (even its obscure nooks and crannies)! =)

title: User:Ryu Kobayashi


text:
Wikipedia:Articles for deletion/Rick Sanchez

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was delete. Dmcdevit·t 04:58, August 2, 2005 (UTC)

Rick Sanchez
vanity joke page Hansonc 23:24, July 18, 2005 (UTC)
 * Delete. Nonsense. Pburka 00:19, 19 July 2005 (UTC)
 * Delete yes, vanity/joke. --Etacar11 01:10, 19 July 2005 (UTC)
 * Delete nonsense vanity. JamesBurns 08:38, 19 July 2005 (UTC)
 * Delete current article. It should really be about the former MSNBC anchor. — RJH 18:21, 19 July 2005 (UTC)
 * Delete This should be about CNN anchor Rick Sanchez, not anyone else. It's confusing! (Unsigned vote by, user's first edit)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


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Kilmacud Crokes GAA

Kilmacud Crokes is a large Gaelic Athletic Association club located in Stillorgan, Dublin, Republic of Ireland.

Background
Kilmacud GAA club was formed in 1959 following a historic public meeting in Saint Laurence's Hall, where Stillorgan shopping centre now stands. The first meeting of the club took place on 12 March 1959. Sixty people attended the meeting and donated a shilling each, meaning the club made IR£3.30 on the night. The club decided to use green-and-white jerseys, but they later decided to use the gold-and-purple colours, some say because of the local school Scoil Lorcain Naofa who also use gold and purple, others say it was because blue are the colours of the crocus.

In 1963 the club purchased a $6 1/2$-acre site behind the Ormonde Cinema as a permanent home pitch for themselves, Páirc de Burca, and in 1965 the adjoining Glenalbyn House was bought. In April 1966, Crokes hurling club joined up with Kilmacud football club. The name of the joint football/hurling teams was changed from Kilmacud G.A.A. club to Kilmacud Crokes G.A.A. club in 1971. In 1972, St. Benburbs Football Club of Clonskeagh joined with Kilmacud Crokes. St. Benburbs FC was famous because the first-ever All-Ireland Final was played on their ground in Clonskeagh in 1887. In 1973, a camogie section of the club was set up and in February 1996 a Ladies' Gaelic football Section was set up.

The club has installed an astro-turf GAA pitch at the paddock, an area formerly used as a carpark/training ground, a venture which was finished in September 2006, and constructed indoor and outdoor hurling walls during 2007.

The current football Senior team is managed by Robbie Brennan and Johnny Magee. Anthony Daly is the current hurling coach.

The Sevens
Kilmacud Crokes are also famous as the hosts of the Sevens football and hurling competitions each year. Separate competitions are held on the weekends of the various All-Ireland Finals in September. For example, the Football competition is held on the Saturday before the All-Ireland Football final and the Hurling competition is held on the Saturday before the All-Ireland Hurling final. The Sevens were first played in 1973 and have since become an integral part of the All-Ireland weekends and feature on sports news programmes. Famous players and officials from the GAA are normally present on the day. Discussions and previews of the All-Ireland final on the following day are the subject of a lot of the media broadcasts.

The competitions run from the morning through to the evening. The games are played at various locations in and around Stillorgan including Glenalbyn, Deer Park, St Benildus College, St Olaf's and Silverpark. The finals are always played in Glenalbyn. The games are played with teams of seven players with two-halves of ten minutes each. Erin's Own of Cork and Castlewellan of Down were crowned Hurling and Football Sevens Champions for 2006 respectively. Longstone of Down won the 2007 football competition.

1990s
Kilmacud Crokes won the All-Ireland Senior Club Football Championship final on St. Patrick's Day, 1995 under the management of Tommy Lyons. Kilmacud Crokes, captained by Mick Dillon, beat Bellaghy of Derry with a scoreline of 0–8 to 0–5 in front of 18,544 fans at Croke Park. Mick Pender famously saved Damian Cassidy's (Bellaghy) penalty and won the title for Kilmacud. The game will be remembered as one of the coldest days club football final history.

Another county title followed in 1998. Crokes beat Na Fianna in the final. Wins over James Stephens, Kilkenny and Stradbally, Laois set up one of the most memorable Leinster club finals in recent years. Crokes played three games against Éire Óg, Carlow; they eventually lost however.

2000s
Crokes won the Dublin championship in 2004. Crokes were nearly disqualified from the 2005 championship due to confusion over the eligibility of player Mark Vaughan. Crokes had defeated 2003 champions, St Brigid's, it was claimed that Mark Vaughan was ineligible for the tie. Crokes claimed that they had received prior approval that Vaughan could play from the Dublin county board, who said the Dublin Championships and The Leinster Championships were different competitions. The Leinster council overruled the Dublin county board. St Brigid's offered Crokes a replay under one condition, that Vaughan could not play. He scored six points in Crokes' original one-point victory over Brigid's. He had received the red card that caused the ban in the previous years defeat to Portlaoise. The DRA eventually awarded Crokes the match after agreeing that the two competitions were different. By this time Crokes' side of the draw was three games behind the other side of the draw. Kilmacud went on to win the 2005 Dublin Championship following a comprehensive 1–14 to 0–09 victory over Na Fianna and added to their success by winning the Leinster Championship following a 0–10 to 0–09 victory over Newbridge at Navan. Crokes were defeated in the All-Ireland semi-final by Salthill-Knocknacarra on a scoreline of 1–09 to 1–07. Mark Vaughan was shown a straight red card, having already been on a yellow, for striking a Salthill player. In 2006 and 2007, Crokes narrowly lost out in the semi-final stage of the Dublin championship. They lost to UCD and St Vincents, respectively. On 27 October 2008, Kilmacud won their sixth Dublin Senior Football Championship at Parnell Park. On 7 December 2008 Kilmacud won the Leinster Senior Football Championship for the third time, beating Rhode of Offaly by a scoreline of 2–07 to 1–07. They ensured their place in the All-Ireland final with a two-goal victory over Corofin of Galway on 21 February, and eventually defeated Crossmaglen Rangers of Armagh to win the final. Kilmacud also went on to win the Dublin Senior Championship with a victory over St Brigid's in 2010, before bowing out in the All-Ireland series to Crossmaglen Rangers at the semi-final stage.

2020s
Kilmacud Crokes won the All-Ireland Senior Club Football Championship final in 2023 defeating Derry champions Glen 1-11 to 1-09. However the match caused significant controversy as Kilmacud had an extra player on the pitch during the last play of the game, breaching rule 2.1 of the GAA rulebook. The GAA ordered a replay of the final after Glen lodged an objection. However after Kilmacud lodged an appeal against a replay, Glen withdrew from the appeals process, saying that they "do not believe the conditions exist for a replay", resulting in Kilmacud retaining their title.

In 2023, Kilmacud made history by winning 3 in-a-row Leinster titles beating Naas (KE) by a scoreline of 1-14 to 0-10. They are the first club to do achieve this in Leinster. They went on to narrowly lose to Glen in the semi-final with a scoreline of 2-10 to 1-14 in a weather affected match.

Youth
Kilmacud Crokes has won the All-Ireland Football Féile final three times, the first of these coming in 2003, the second in 2008 and the third in 2019. The hurlers added to the club's success with an All-Ireland Hurling Féile of their own in 2005. This hurling victory was the first time in the club's history that they had won the Dublin Hurling Féile and only the second time a Dublin Club had won the All-Ireland Féile. In 2014 the hurlers won Dublin and All-Ireland Hurling Féile titles.

In 2008 the U-14A hurling team again reached the All-Ireland Féile group stages, but after a tough match in the pouring rain they lost to James Stephens from Kilkenny. The U-14A footballers enjoyed more success and emerged victorious as All-Ireland Winners in Cavan in July. The ladies U-14 team also made it to their final also in Cavan, only to be beaten in the end by Naomh Michael.

A full table of results is available here: Football Feile 2008 Results

Kilmacud Crokes won the Dublin Minor Hurling Championship final in 2007. They won the title for the third time in the club's history when they beat Na Fianna in a replay. The manager of the team was former Tipperary player, Richard Stakelum. A fourth title was added in 2009 when the Pat Halpin managed team that had won the All Ireland Feile in 2005 defeated St Vincents in the final. The club won their third Dublin Minor Hurling Championship in four years in November 2010 when a previously unfancied Crokes minor team capped an impressive championship run by beating favourites Ballyboden St. Endas in the final by 9 points.

Football

 * All-Ireland Senior Club Football Championships: (3)
 * 1995, 2009, 2023
 * Leinster Senior Club Football Championships: (7)
 * 1994, 2005, 2008, 2010, 2021, 2022, 2023
 * Dublin Senior Football Championships: (11)
 * 1992, 1994, 1998, 2004, 2005, 2008, 2010, 2018, 2021, 2022, 2023
 * Dublin Intermediate Football Championships: (2)
 * 1978, 1987
 * Dublin Junior Football Championship (2)
 * 1986, 2016
 * Dublin Junior D Football Championship: (2)
 * 2017, 2021
 * Dublin Senior Football League (6)
 * 1994, 1997, 1998, 2002, 2008, 2017
 * Dublin Senior Football League Division 2 (2)
 * 1980, 1988
 * Dublin AFL Division 3 (2)
 * 2015, 2018
 * Dublin AFL Division 8 (1)
 * 2018
 * Dublin AFL Division 9 (1)
 * 2008

Hurling

 * Dublin Senior Hurling Championships: (7)
 * 1966, 1974, 1976, 1985, 2012, 2014, 2021, 2022
 * Dublin Senior B Hurling Championships: (2)
 * 2014
 * Dublin Senior Hurling Leagues: (2)
 * 1996, 2011
 * Dublin Intermediate Hurling Championships: (2)
 * 1963, 2011
 * Dublin Junior Hurling Championships: (4)
 * 1935, 1936, 1992, 2002
 * Dublin Junior B Hurling Championship (1)
 * 1998
 * Dublin Junior C Hurling Championship (1)
 * 2016

Juvenile

 * Dublin Minor A Hurling Championship 7
 * 1985, 1998, 2007, 2009, 2010, 2011, 2018
 * Dublin Minor C Hurling Championship 1
 * 2006
 * Dublin Under 21 Football Championship 5
 * 1983, 1988, 2002, 2015, 2016
 * Dublin Minor A Football Championship 5
 * 1999, 2003, 2005, 2012, 2021
 * Dublin Minor B Football Championship 1
 * 1992
 * Dublin Minor C Football Championship 1
 * 2020
 * Dublin Minor D Football Championship 1
 * 2014

Sponsorship
The following is a list of sponsors of Kilmacud Crokes GAA club

Notable players

 * Mick Bermingham
 * Pat Burke
 * Paddy Carr
 * Niall Corcoran
 * Niall Corkery
 * Ray Cosgrove
 * Mark Davoren
 * Deirdre Duke
 * Paul Griffin
 * Brian Kavanagh
 * Tommy Lyons
 * Darren Magee
 * Johnny Magee
 * Paul Mannion
 * Seán McGrath
 * Kevin Nolan
 * Liam Óg Ó hÉineacháin
 * Rory O'Carroll
 * Ross O'Carroll
 * Paddy O'Donoghue
 * Ryan O'Dwyer
 * Tomás Ó Flatharta
 * Barry O'Rorke
 * Cian O'Sullivan
 * Richard Stakelum
 * Mark Vaughan

title: Kilmacud Crokes GAA