text:
Talk:Communion and the developmentally disabled

Categories
Category:Christian liturgy, rites, and worship services

Category:Catholic Eucharistic Theology

Category:Discrimination

--Sophroniscus 00:02, 23 July 2005 (UTC)

Question
Has the Church made any statements about Communion for the developmentally disabled specifically? This article just has so much more on infant communion that it seems in danger of crowding out the information on the topic at hand. --User:Jenmoa 19:14, 25 July 2005 (UTC)

 * Excellent question. What is the official policy?  Let's get that cleared up before we proceed further, and let's also get information on non-Roman Catholic or Eastern Rite practice as well.  JHCC (talk) 20:38, 25 July 2005 (UTC)

 * I wish I could find some official position. I have searched and searched but not found anything which would contradict what Canon Law says -- something that I could present to my bishop.  --Sophroniscus 23:10, 25 July 2005 (UTC)

Proposal from JHCC
Immediately jumping into the history of infant communion is a problem. I would suggest something like this:
 * Regarding Communion for the Disabled, there is no consensus on whether or not developmentally disabled Christians should be allowed to receive the Eucharist. Some Christians maintain that a rational understanding is necessary to receive the sacrament.  Others believe that the disabled deserve special consideration because they are among the least of Christ's Faithful.
 * ==History==
 * The history of administering the sacraments to the mentally retarded is difficult to establish. Many forms of developmental disability were only identified comparatively recently, and cases of mental retardation may often have been mistaken for demonic possession or the particularly dramatic consequence of original sin.  In these cases, the Eucharist may have been withheld simply by virtue of a misunderstanding of the nature of the condition.  [NOTE: this is a little sloppy, but you get the idea.]
 * ==Catholicism==
 * The Code of Canon Law of the Roman Catholic Church (and those bodies in full communion with it) has no official policy about the sacraments and the developmentally disabled as such [NOTE: this needs to be fact-checked!]. The nearest parallel can be found in the principles relating to infant communion, specifically, the age of reason.  According to the 1913 Catholic Encyclopedia article on Communion of Children:
 * "In the best-supported view of theologians this phrase means, not the attainment of a definite number of years, but rather the arrival at a certain stage in mental development, when children become able to discern the Eucharistic from ordinary bread, to realize in some measure the dignity and excellence of the Sacrament of the Altar, to believe in the Real Presence, and adore Christ under the sacramental veils."
 * Additionally, Canon 913 states
 * "§1. The administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion."
 * "§2. The Most Holy Eucharist, however, can be administered to children in danger of death if they can distinguish the body of Christ from ordinary food and receive communion reverently."
 * Many, both in and out of the Catholic Church, believe that applying the standard for children to the mentally retarded is unfairly discriminatory, since it sets the guiding criterion at a level that many of the disabled (unlike most children) may never reach. Advances in medicine and psychology have also identified natural causes for mental retardation, without reference to such things as evil spirits or ancestral guilt.  At the same time, the Disability Rights Movement has wrought major changes in the way people think of the disabled, leading many to ask whether a more inclusive policy might be in order.
 * ==Orthodox Christianity==
 * ==Protestantism==
 * ==Protestantism==

How does that look? JHCC (talk) 20:38, 25 July 2005 (UTC)
 * Definitely an improvement. --User:Jenmoa 23:29, 25 July 2005 (UTC)

 * Too much left to be filled in... --Sophroniscus 01:57, 26 July 2005 (UTC)

 * Yes, there's a lot to be filled it, but we haven't cut anything relevant from the article (I don't think), and it is now more clear where more is needed. I'm going to go ahead and make the change, especially in view of Sophroniscus's statement above that he/she hasn't been to locate an official position as such.  We can always update and add more later.  JHCC (talk) 13:31, 26 July 2005 (UTC)

Article title
"Communion for the Disabled" is giving me pause. Given that the issue is mental capacity rather than physical ability, do we want to move this to "Communion and the Developmentally Disabled"? JHCC (talk) 13:31, 26 July 2005 (UTC)
 * I was thinking the same thing. Maybe we ought to put information about communion and the physically disabled? Otherwise, yes, I think a move is in order. =| --User:Jenmoa 17:36, 26 July 2005 (UTC)
 * I'll move the page to "Communion and the Developmentally Disabled". I don't know of any comparable issues with physical disability that need addressing, but even if I did, I'd hesitate to put them here without a major restructuring.  JHCC (talk) 17:46, 26 July 2005 (UTC)

Eastern Orthodoxy
I have added a couple of paragraphs here that may amount to little more than a stub, so I have left the template in place for now. My information is based on actual local practice without reference to any written source, so I leave it up to other editors if what I wrote is incorrect in any detail. TCC (talk) (contribs) 23:04, 26 July 2005 (UTC)
 * Good addition; very well put. I made a couple of small changes, mainly to clarify that confession before each communion is not universally mandatory.  JHCC (talk) 01:28, 27 July 2005 (UTC)

Thank you. It's a personal issue for me since it affects both my children.

I wonder if the connection between Confession and Communion needs to be reinforced a bit more strongly. Certainly you can't have one without the other. As I understand it, the difference in practice is that in some places you need to have Confession before every Communion and in others you just need to have confessed "recently". I think the "every time" rule mostly originates and is maintained in those places where frequent Communion is very much the exception. In the OCA the standard is monthly for those who receive Communion weekly. Is it all that much different elsewhere? TCC (talk) (contribs) 02:10, 27 July 2005 (UTC)
 * If we do reinforce the "Confession & Communion" connection, it should be over in Eucharist, not here. Here, I think we've got enough to clarify both the theory and the practice as they relate to Communion and the Developmentally Disabled.

 * FWIW, I believe that you are quite correct regarding the "every time" rule, the OCA standard, etc. Check out Guidelines for Clergy in the Orthodox Church in America: The Mystery of Penance, On Spiritual Life in the Church (encyclical from the Holy Synod of Bishops), and most especially Confession and Communion (report to the Holy Synod of Bishops by Protopresbyter Alexander Schmemann).  JHCC (talk) 13:21, 27 July 2005 (UTC)

I didn't intend to insert a detailed discussion of the practice. As I had originally put it, I was trying to express nothing more than the basic connection. (If it came across as suggesting that Confession was always required before every Communion then I wrote it badly.) As now phrased, Confession appears to be optional. If this is indeed the case in a significant number of places I'll be happy to leave it as it is, but if not a minor rephrasing might be in order. TCC (talk) (contribs) 22:10, 27 July 2005 (UTC)
 * I've taken a stab at a succinct clarification. See what you think.  JHCC (talk) 01:08, 28 July 2005 (UTC)

A bit more detail than I had in mind. I just wanted it phrased so that the connection is clear. I agree with what you said earlier that the exact details can be left to Eucharist. Maybe I'll try it later when my head's clearer. TCC (talk) (contribs) 00:06, 29 July 2005 (UTC)

 * Well, since we now have a Eucharistic discipline article, I just replaced the detail with a "see also" link to that page. Ah, the power of the wiki!  JHCC (talk) 13:23, 29 July 2005 (UTC)

Rational Understanding??
I was always under the impression, that in order to be a christian, it was required that you NOT have a rational understanding of anything --172.152.1.161 14:16, 27 July 2005 (UTC)
 * A mistaken impression. JHCC (talk) 14:40, 27 July 2005 (UTC)

 * This talk page is not really an appropriate plece for the question. That having been said, I suppose that the answer depends on what you mean by a rational understanding.  Faith is certainly required in a Christian.  Faith is not opposed to reason.  Faith simply goes beyond what reason can know without faith.

 * For example, faith teaches that Jesus is the Son of God.
 * Faith also tells us that Jesus is the son of Mary.

 * Reason then tells us that Mary is Mother of God.

 * But that seems impossible. How can a human being be Mother of God?  Faith tells us that Mary is Mother of God according to Jesus' assumed nature, as Son of Man.  For she did all the things for the Son of God which any other mother would do for her son.  She carried Him for nine months; she nursed Him at her breast; she mended His clother; etc.

 * Thus reason and faith go hand-and-hand, the latter leading the former and then the former leading the latter in an unending dance, as it were. --Sophroniscus 23:58, 27 July 2005 (UTC)

Some interesting materials
From the Eucharist page of the Sacraments section of the website of the Roman Catholic Diocese of Gallup, NM:
 * "I. PREPARATION OF CHILDREN WITH SPECIAL NEEDS

 * Children who are developmentally disabled, who have severe learning disabilities, or who have other handicaps are to feel welcome in the parish preparation program. Whenever possible they are to participate in regular preparatory activities and be included in parish sacramental celebrations with adaptation provided for their needs. In catechesis for children who are developmentally disabled, emphasis should be placed on their desire to receive Eucharist. While people are generally accustomed to communicating verbally, there are other modes of communication often used in catechesis for persons with developmental disabilities when verbal communication is limited. Desire to be in communion with God and others is what is most important. It is helpful to remember that a person' s receptive language is generally much greater than their expressive language. In some cases it is difficult to determine the readiness of an individual to receive the Eucharist even after catechesis has been offered. In such situations the faith of the community suffices and the individual is welcomed at the Lord's table."

And, lower down, under "QUESTIONS & ANSWERS":
 * "10. Is a priest permitted to allow a mentally handicapped or developmentally disabled person to receive communion at Mass?
 * In order for developmentally disabled or mentally retarded persons to be admitted to Eucharist it is required that they be appropriately disposed to receive the sacrament, be adequately prepared so that they are able to distinguish the Eucharist from ordinary food, and be able to receive communion reverently. Parents or guardians and the pastor share responsibility for seeing to the preparation for and the participation in the Eucharist by such individuals."

A 1964 article from the Cleveland Plain Dealer describes a first communion class for mentally handicapped children.

The second grade catechesis from the Roman Catholic Diocese of Duluth, MN states:
 * Children who are mentally retarded are to be admitted to the Eucharist when they express a desire for the sacrament and in some way manifest their reverence for it. In cases of profound retardation, the Eucharist may be shared without further requirements, as long as the child is able to consume the sacred elements.

Identical language is to be found in the second grade catechesis from the Roman Catholic Diocese of Pittsburgh.

The United States Conference of Catholic Bishops has a resource page for Adults with Cognitive Disabilities/Mental Retardation: Approaches to Adult Faith Formation.

Hope this helps. JHCC (talk) 15:45, 27 July 2005 (UTC)

 * Actually, it could be most helpful. I suspect, however, that my bishop will say that since it contradicts Canon Law it isn't valid here.  For I have written to three bishops and received the same answer from all of them.  Perhaps it's worth a shot, though...  --Sophroniscus 19:17, 27 July 2005 (UTC)
 * I've included in the article some more material from the website of the National Catholic Partnership on Disability, specifically the relevant section from the USCCB publication Guidelines for the Celebration of the Sacraments with Persons with Disabilities. JHCC (talk) 20:59, 27 July 2005 (UTC)
 * For what little it is worth, the local church did eventually grant my son the right to receive the Eucharist. I had to wait through the terms of five bishops to find one who cared enough to grant my request.  But patience can wear down the most determined opposition.

 * --Sophroniscus 00:58, 13 November 2007 (UTC)

The soul knows what I don't?
I'm not sure what you mean...

 * "The theory is that the soul of the recipient understands what is being received even if the conscious mind is incapable of doing so"

Aristotle, of course, said that the soul is not affected by life, but is merely the cause of life. He also thought the soul to be separate and divine. Perhaps you mean something like that. Personally, I reject those ideas since it means that the good and evil thoughts and deeds of a man cannot cause any change in the soul.

He also said that one has several souls, metabolic, sensitive, intellectual... Perhaps that is what you mean. As I recall one of the Ecumenical Councils condemned that idea. (Third Constantinople, perhaps?) --Sophroniscus 14:46, 28 July 2005 (UTC)

 * I doubt very much if Csernica meant anything like what Aristotle is saying. The Fathers of the Church (prepare for sweeping generalization) considered the mind and the soul to be related (and even intertwined) but not necessarily identical.  For example, St Anthony the Great said "if a man arms himself with patience and an unswerving faithfulness to the commandments of God, the Holy Spirit will teach his mind how to purify his soul and body" .  In other words, understanding, especially spiritual understanding, is not something that rests entirely in the conscious, rational mind, but also in the spirit.  Thus, opposed to your remark below, the soul of an infant may be entirely aware of the Sacred Mystery and receive spiritual healing at the same time that his/her body and mind partake of Christ's healing touch, even if he/she is not rationally, consciously aware of it.  Even a physical medicine can heal us while we sleep.  JHCC (talk) 15:41, 28 July 2005 (UTC)

(1) I doubt it too. But as I indicated, I don't know what was meant...

(2) Catholic thought does not speak of man's spirit, per se. Man has a soul by nature, not a spirit, though sometimes the two terms are used equivocally. One may receive the Holy Spirit as one's own. But we have the Holy Spirit by participation not by nature. In addition, one may be possessed by a spirit. But that, again, is by constraint, not nature.

(3) It is true that one may know something habitually so that one possesses it even while asleep, or thinking of other things. But I do not believe that one can know something habitually unless one has at some time known it actually.

(4) It is interesting to note that -- as I seem to recall -- the Western Church has no problem giving the Eucharist to one who has lost one's mind, provided that he had once had a mind to lose and provided, of course, that he be able to do so without serious danger that the Eucharistic species will be mishandled in the process.

 * JHCC has it right above, but I admit the phrase does admit some ambiguity. It almost has to. Oddly, nous (usually translated to "soul") has never received a precise definition in Orthodoxy and you can find various fathers saying various things about it. The same is true for pneuma, "spirit", which is sometimes interpreted as a component of the nous and sometimes not. You can, for example, find it taken literally as "breath" and thus a faculty shared with the animals.  On the other hand, you can reference Gen 2:7 and say that the divine Spirit God breathed into Man in the beginning is what makes him rational, the nous being the seat of rationality.  You can almost take your pick. TCC (talk) (contribs) 22:01, 28 July 2005 (UTC)

Hmmm... I forgive me if I am a bit slow. I guess what you meant to write was more like...

 * The theory is that the Holy Spirit understands what is being received even if the one's own conscious mind is incapable of doing so...

Am I close?

 * No, I meant the soul of the individual.

 * Maybe I should try to be clearer, although I don't know if I can be. I said "ambiguous" above, but that's not necessarily true. The Eastern Fathers agree in broad terms about the nature of man's immaterial component and how it relates to the material, and in the main without dualism.  That is, they consider man to be both material and immaterial simultaneously, and neither one nor the other is the complete man.  Thus the General Resurrection is greatly important, since it reunites two parts of man that were unnaturally seperated by death.  But the exact names for the immaterial portion and the different aspects of it vary, and the descriptions of how it interacts with the material body through the medium of the mind are often expressed under different labels.  They seem to have had some difficulty in expressing a truth that was clear to them but for which they lacked the linguistic tools. The Fathers' understanding comes from living out lives in contemplation and from receiving Divine illumination (here I'm being unforgivably Palamite) which doesn't always yield expressible truths.

 * Doubtless it would be more clear to us if an Ecumenical Council had ever taken up the issue, but none did, in part I think because none of the expressed opinions by the Fathers are really heretical and attentive readers get a general sense of what they were trying to express even if it's not clearly understood. Thus when we say "soul" we intend to be talking about an aspect of man's immaterial being.  From context we deduce that we're talking about the higher functions of the nous that are not always accessible to the waking, rational mind.  What exactly this higher function is labelled depends on the Father you're reading.

 * Is that better, or have I made a complete muddle of it? (Bear in mind that I don't have my references handy at the moment.) TCC (talk) (contribs) 00:19, 29 July 2005 (UTC)

 * A good general overview of all this is Standing in God's Holy Fire: The Spiritual Tradition of Byzantium by John Anthony McGuckin, ISBN 1-57075-382-2. JHCC (talk) 13:27, 29 July 2005 (UTC)

 * I was basing what I said on my recollection of some of my reading of the Philokalia some time ago. Please feel free to contradict me anywhere I might have been misleading. TCC (talk) (contribs) 18:01, 29 July 2005 (UTC)

Well, in my humble opinion, it makes no sense to tell me that I know what I don't know. So I am sure you are using the word equivocally. I can deal with metaphors, as long as one says they are metaphors.

Personally, I believe that the soul is transcendental, not categorical in nature. Perhaps that is what you are saying...

 * I guess I'd be able to say one way or the other if I knew what that meant. It's been many years since I studied philosophy. TCC (talk) (contribs) 18:00, 29 July 2005 (UTC)

 * The implications of this section heading just struck me. Orthodoxy is not dualistic that way, and draws no distinction between you and your soul.  Both are you: different parts of you with different functions but as intimately connected as your various internal organs are in a single system interacting in all its parts.  The soul can know something your physical brain doesn't in a way analagous to how your eye can perceive something your hand cannot, and vice versa.  It's not something separate. (If it were, how could it be judged?)

 * Or have I misunderstood you? TCC (talk) (contribs) 20:56, 29 July 2005 (UTC)

Once again, you have me confused... Things can be distinct without being different. For example, [God] the Father is distinct from both His Son and Their Holy Spirit -- yet without being different from either of them. But how can things be different without being distinct? --Sophroniscus 22:03, 29 July 2005 (UTC)

 * By being two portions of a whole. I'm not sure where your confusion lies. The Holy Trinity isn't a good example here since each hypostasis is fully Divine, but a soul seperated from its body is not fully human. (By which I don't mean to imply that it's partly inhuman, only that it's less than a full human being. By contrast, the Son considered by himself is still fully God.)  And I still don't know what "transcendental" and "categorical" mean. TCC (talk) (contribs) 23:10, 29 July 2005 (UTC)

(1) I was commenting on your use of distinct and different.

(2) Categorical refers to the Categories. Transcendental refers to what does not belong to any of the Categories. Aristotle considered substance to be a category in itself. But that really doesn't make much sense, since one says that God is a substance. (As when one says "of one substance with the Father.") Yet clearly, God is transcendental, not categorical.

--Sophroniscus 23:46, 29 July 2005 (UTC)

 * (1) I wasn't using them very precisely, but was groping for what was implied by the header. If "the soul knows what I don't" then you seem to be saying there's a sense in which the soul is not you.
 * (2) In that case I suppose I'd have to deny the soul was transcendental. The Orthodox ontological gulf is between the created and the uncreated.  The soul is definitely created. But we don't say that God is a substance.  We might describe him as "consubstantial", but then we go on to say he's also "supersubstantial", by which I suppose we mean that whatever it is that is proper to the state of Godhead, it's not the same as that which is respectively proper to everything else.  But here I start to put my toe over the line of what I'm competent to talk about, if I haven't already. This is why I tend to limit my contributions on Orthodoxy to subjects of practice and rite. TCC (talk) (contribs) 00:13, 30 July 2005 (UTC)

(1) Regarding the question of whether I am or am not distinct from (or different from) I probably do not differ from your understanding by very much. The West, of course, does make a marked distinction.

(2) The Categories are relevant in the matter of definition. The question of origin (created/uncreated) is not relevant. Aquinas was not particularly consistent in his use of the terms. He placed God in the category of substance by analogy, not by nature. But I would think it better to say that substance is not a category, at all.

(3) I understand that Orthodox theology is not philosophical. Western theology, unfortunately is all too philosophical...

--Sophroniscus 01:00, 30 July 2005 (UTC)

 * (2) For the Orthodox the created/uncreated distinction is more than merely a description of origin, but this is not particularly Aristotlean. You might be able to get a sense of what we mean by them in St. John of Damascus, although he does not provide a rigorous definition.
 * (3) Orthodoxy has been philosophical ever since St. John wrote, "εν αρχη ην ο λογος". I think the difference is knowing when to stop probing the Mystery and to simply stand in awe of it, hence the marked preference for the apophatic approach.  Unless you're intending to point out is that Orthodoxy is more experiential? But not only Orthodoxy.  Aquinas was right, in the end. TCC (talk) (contribs) 22:14, 8 August 2005 (UTC)

For an Aristotelian the Categories have nothing whatsoever to do with origin. They are purely a matter of meaning and definition. One defines a thing by similarity and difference. That is to say by genus and species. The genus is a category into which one places the subject. The definition first tells what is similar between the subject of the definition and others of that genus. Then it tells us how the subject differs from those others. That difference specifies the subject. For example, to define a horse one could say, for example, that it is a mammal. Then one would explain how a horse differs from other mammals.

Aristotle saw that the whole theory of definition by genus and species has a flaw. In particular one must have some genus or genuses to begin the process. He proposed a list of ten: substance, quantity, relation, quality, action, passion, time, space, position and state, saying that whatever one wished to define must fall into exactly one of those categories.

The Eastern Churches are theological, not philosophical. The two terms are clearly related, but not the same.

Somehow this dialog seems to have diverged from the subject of Communion and the Developmentally Disabled. If you wish we may continue here, but perhaps it would better to do so at User:Sophroniscus/The soul knows what I don't? --Sophroniscus 16:47, 9 August 2005 (UTC)

for the healing of soul and body
I love that phrase, "for the healing of soul and body." It clearly delineates one difference between the Western Church and the various Eastern Churches. The west will only agree to the first part, the healing of the soul. Somehow they forgot that man is both body and soul and both need the Christ's healing power in the Eucharist. What difference does it make that the soul of an infant may not be aware of the Sacred Mystery if his body can partake of Christ's healing touch? --Sophroniscus 14:59, 28 July 2005 (UTC)

 * I should have referenced the quote, but I'm not sure how to cite it. It's best remembered from a prayer by St. John Chrysostom that's said in preparation for receiving Communion, but there are a few other such prayers that say the same thing, or something close to it.  I wasn't aware this was a subject where East and West disagreed. TCC (talk) (contribs) 22:04, 28 July 2005 (UTC)

I wouldn't say it's a matter where East and West disagree. It's merely a matter of blindness in Western thought. Everything has to be categorized. The Anointing of the Sick may heal the body. The Eucharist heals the rational soul. So they don't think of it in terms of bodily healing. That doesn't fall into the same category.

Blog link
Hey, the link to Abortion and Paedocommunion was taken out of Infant Communion and I think maybe it ought to be taken out of here as well. It seems kind of like original research, which we aren't supposed to use here. If anything, put the link on the talk page or a user page, not in the article. =\ It's a personal blog, as User:Mkmcconn said, and its especially iffy because its the blog of one of the article's main editors. I'm going to take it out, but I figured I'd explain here first and let anyone argue it if they disagree. --User:Jenmoa 05:19, 4 August 2005 (UTC)

Abortion and Paedocommunion

 * Abortion and Paedo-Communion

It doesn't surprise me that you would reject the obvious connection between Abortion and Paedocommunion, or rather the lack of Paedocommunion. That's all right. All I can say is that there are consequences to what one does, even if one doesn't understand the connections that exist. For human life is a matter, not so much of law as of spirit.

The Eucharist truly should be a pro-life sacrament.. That the West had been a failure in its approach to this critical issue is due, without question to the sad fact that the West has rejected the words of Christ: "Suffer the little children to come unto Me..."

--Sophroniscus 14:50, 4 August 2005 (UTC)

 * I don't think that anyone is trying to "reject the obvious connection between Abortion and Paedocommunion, or rather the lack of Paedocommunion." Rather, what both Jenmoa here and Mkmcconn over in Infant Communion are saying is that it is inappropriate for a Wikieditor to insert a link to their own blog anywhere other than their own user page, regardless of topic.  You may be entirely justified in your opinion about such a connection, but that's not the point.  Assume good faith and let's not get personal.  In XC, JHCC (talk) 15:30, 4 August 2005 (UTC)

 * There is nothing personal about it. But it doesn't surprise me...  --Sophroniscus 15:37, 4 August 2005 (UTC)

 * One other thing (regarding good faith)... People made major modifications both to my article, Infant communion and this article without major complaint from me, though it hardly is what I would have written.  I could have fretted over it all.  But as long as the facts are presented reasonably well, I am not going to worry myself about it.  --Sophroniscus 20:38, 4 August 2005 (UTC)
 * Sophroniscus, please see my comment on your talk page. JHCC (talk) 15:13, 5 August 2005 (UTC)

Regarding "the obvious connection between Abortion and...the lack of Paedocommunion", I must confess myself a little puzzled. The Catholics and the Orthodox have completely opposite views on infant communion, but practically identical views on abortion. If you look at the various Protestant bodies, their eucharist practices vary almost as much as their support or opposition to abortion. The connection may be obvious, but could you be a little more specific? JHCC (talk) 15:19, 5 August 2005 (UTC)

 * (1) There is a straight line in Western thought from the refusal to administer Holy Christ to childern to the refusal to give the Eucharist to them; to the denial of baptism by many Protestants; to our own age in which they have no recognized right to live unless and until the mother grants that right.

 * Do you mean "Holy Chrism"? JHCC (talk) 16:11, 5 August 2005 (UTC)

 * Did I do that? I suppose I did.  Yes, chrism.

 * The funny thing is that I seem to remember that it was wrong and that I had corrected it. Ah well, the mind is a terrible thing!  --Sophroniscus 18:42, 7 August 2005 (UTC)

 * Must've been editing the Wikipedia in your sleep again! :P --User:Jenmoa 06:04, 8 August 2005 (UTC)

 * (2) The Church today has a weapon that could be used to proclaim the value of children. But the Church has no intent to use it.  The Eucharist could become a real pro-life sacrament is the Church wanted to make it so.  One can hardly expect to win if one isn't willing to use the weapon at one's side.  That is all the more so since the weapon comes from God and is God's chosen instrument for the fight.  Why else did Christ command the Church, Suffer the little children to come unto me?  --Sophroniscus

Broken Links
The first 2 external links under Catholic are broken, as well as the Alzheimer's link at the bottom. Could some one either fix them or find other suitable links? C4bl3Fl4m3 05:34, 20 July 2016 (UTC) — Preceding unsigned comment added by C4bl3fl4m3 (talk • contribs)

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text:
Wikipedia:Articles for deletion/Wario Land (Virtual Boy)

 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 keep. CDC  (talk)  22:26, 29 July 2005 (UTC)

Wario Land (Virtual Boy)
non-notable game from what the article itself says was an unsuccessful game system. DES 00:01, 23 July 2005 (UTC)
 * Keep. Although the system may have been unsuccesful, it is notable. As for the game itself, Wario is a notable Nintendo character, and this game could be considered part of the series. It does appear to need some cleanup, however. --Blu Aardvark | (talk) 00:12, 23 July 2005 (UTC)
 * Delete nintendocruft. JamesBurns 05:02, 23 July 2005 (UTC)
 * 'Cruft' is not a deletion criteria. Sonic Mew | talk to me 11:40, July 23, 2005 (UTC)
 * Keep I don't see a good reason for deleting this article. --Cloveious 05:27, 23 July 2005 (UTC)
 * Keep - The game system was not successful, but it was a notable (well-known) failure, including titles like this one. --Mysidia 05:30, 23 July 2005 (UTC)
 * Keep The article certainly needs some work, but as Wario is a highly notable character, I see no reason to delete it. Sonic Mew | talk to me 11:40, July 23, 2005 (UTC)
 * Keep. Partly notable due to its lack of success.  -- Norvy (talk) 16:48, 23 July 2005 (UTC)
 * Keep. Being a VB game puts it in a pretty freaking select crowd.  Almafeta 01:08, 24 July 2005 (UTC)
 * Keep. Would you propose to delete the article about the Ford Edsel on the grounds that it was unsuccessful? The commercial failure of both products makes them more notable, not less. --Pagrashtak 23:32, 24 July 2005 (UTC)
 * 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.
 * 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.

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


text: User talk:68.5.196.126

title: User talk:68.5.196.126


text:
User:Jbfraser

{| style="float: left; width: 100%; margin-bottom: 0.5em; border: #2222dd solid 1px; background-color: #c5ccf9;"
 * colspan="20" text-align="center" style="background-color: #e8ecff;" | Places visited
 * align="center" | [[Image:Flag of Canada.svg|50px|Canada]]
 * align="center" | [[Image:Flag of the United States.svg|50px|United States]]
 * align="center" | [[Image:Flag of England.svg|50px|England]]
 * align="center" | [[Image:Flag of Scotland.svg|50px|Scotland]]
 * align="center" | [[Image:Flag of Scotland.svg|50px|Scotland]]

title: User:Jbfraser


text:
Zygmunt Puławski

Zygmunt Puławski (October 24, 1901 – March 21, 1931) was a Polish aircraft designer and pilot. He invented a gull-wing aircraft design, also known as "Puławski wing" and designed a series of Polish PZL fighters.

Life and career
He was born in Lublin. In the summer of 1920, during the Soviet offensive in the Polish-Soviet War, he volunteered for a Boy Scout battalion. In late 1920 he commenced studies at Warsaw University of Technology. He was a member of the Aviation Section of the Students' Mechanical Club, where he constructed some gliders. He distinguished himself as a thorough and able student. In 1925 he graduated from the University, receiving the Engineer title, and left for practice in the Breguet works in France. After his return, he served in the national service, completing military aviation school in Bydgoszcz and becoming a pilot. From 1927 he became a main designer of the Central Aviation Workshops (CWL) at Słupecka Street in Warsaw, soon reorganized into the PZL (Państwowe Zakłady Lotnicze - State Aviation Works).

To meet a requirement of the Polish military department, in 1928 Puławski designed a modern all-metal high-wing fighter with an inline engine, PZL P.1. For the P.1, he invented a gull-wing design, giving the pilot an excellent view from his cockpit. The P.1 was flown in 1929 and met with great interest in the world. Its wing design became also known as "Puławski wing" or "Polish wing", and was later copied in some other designs in the world. The P.1 was not produced, in a favour of Puławski's next designs with a radial engine, preferred by the Polish Air Force. A development of the P/1 was the PZL P.6 with a radial engine, first flown in 1930. With a pilot Bolesław Orliński, it won a National Air Races in the USA. It was named the best fighter in the world by some of military press at that time. Its improved variant, PZL P.7, was produced for the Polish Air Force (150 made). In early 1931 Puławski designed another fighter development PZL P.8, returning to his favourite inline engine. In 1930, he was also ordered to start working upon the P.7 development, with a stronger engine and begun design work upon the PZL P.11 then.

Puławski also flew aircraft in the Warsaw Aeroclub. He died on March 21, 1931, in a crash of his newest amphibious flying boat PZL.12 in Warsaw, at the age of 29 (the plane fell due to strong wind, after take-off). After his death, the PZL P.11 project was finished by Wsiewołod Jakimiuk, becoming the main Polish fighter during the Invasion of Poland 1939. Additionally, a faster export model PZL P.24, based entirely on Puławski's construction features, was developed and sold to some countries.

Puławski was one of the most talented Polish designers. Partly due to his death, Puławski's fighters, most modern in the early 1930s, had not been replaced with modern successors before 1939, when they were already obsolete.

title: Zygmunt Puławski


text:
Talk:Black smoke (The War of the Worlds)

Title change?
I was curious if there's a strong consenus on changing the title from "Black smoke" to "Black Smoke"? I renamed the heat rays article to Heat-Ray because with the exception of the name of Chapter Five, Wells spells it with the hyphen (and it's odd that he would spell it that way in only one instance), but the black smoke is spelled both ways about evenly throughout the book (starting to capitalize both words about halfway through).

I don't believe this to be a big deal either way, but it's just nagging enough to make me ask. --Bacteria 00:04, 23 July 2005 (UTC)
 * It doesn't bother me what you change it to. Thunderbrand 20:01, July 25, 2005 (UTC)

Unknown element
I'm sure that Wells specified that the unknown element showed four blue lines in a spectrum analysis, not three green lines. Hugh Jass 00:14, 3 October 2005 (UTC)

 * Nope. The article's description is correct. An unknown element with a group of three lines in the green, as stated in the third paragraph of the epilogue. --Bacteria 08:19, 3 October 2005 (UTC)

You are correct! My memory was just going weird again. Hugh Jass 08:44, 3 December 2005 (UTC)

You are both correct: Book 1, Chapter 15 says "Save that an unknown element giving a group of four lines in the blue of the spectrum is concerned, we are still entirely ignorant of the nature of this substance." and Book 2, Chapter 10 says "Spectrum analysis of the black powder points unmistakably to the presence of an unknown element with a brilliant group of three lines in the green, and it is possible that it combines with argon to form a compound which acts at once with deadly effect upon some constituent in the blood." Caederus 00:47, 8 December 2005 (UTC)

 * Perhaps both explanations should be mentioned, and the inconsistency therof. For completeness' sake.

Black Smoke in Spielberg Version
The Black Smoke itself is not mentioned at any point, but you do see a Martian spraying a gas with something, causing it to turn to dust, which is what happens with the black smoke in the original. --Busker Guy (talk) 15:12, 27 March 2009 (UTC)


text:
FJ Management

FJ Management Inc., formerly known as Flying J Inc., is a privately held American corporation which operates convenience stores (under the Maverik brand), oil & refining, banking, and insurance businesses.

Along with Pilot Corporation and Berkshire Hathaway, it was a joint-owner of Pilot Flying J, the largest truck stop chain in the United States.

History
The company was founded in 1968 by O. Jay Call and headquartered in Ogden, Utah. A lifelong fan of aviation, Call named it Flying J in honor of the aviation industry. Mr. Call, his wife, Irene, and Richard "Buzz" Germer died while piloting a Cessna Citation en route to Sun Valley in March 2003.

The company ranked 13th on Forbes' 2009 list of the largest privately held companies in the U.S.with 2008 revenues of approximately $18.00 billion.

It sought Chapter 11 (reorganization) bankruptcy protection in December 2008, blaming its financial woes on the collapse in oil prices and tighter credit markets. Pre-bankruptcy, Flying J was the largest retailer of diesel fuel in North America with approximately 220 locations in the United States and Canada and 15,000 employees. The company produces and refines petroleum products for its truck stops. The company also offers vehicle maintenance, banking, insurance and telecommunications services for the trucking industry, and a number of restaurants at its locations.

The company had record sales for a privately held company in the industry of $18.0 billion in 2008, but later climbing prices for crude oil and a crumbling demand for gasoline eroded margins and affected cash flow. Flying J is cited by the Terror-Free Oil Initiative as a company that does not purchase oil from terrorism-sponsoring nations. The company's plans for travel plazas have occasionally met opposition from local residents concerned about traffic safety and other issues. In 2006 Flying J associated with Shell Canada to improve highway services in Canada.

Pilot merger
In July 2009, Pilot Travel Centers agreed to acquire Flying J's travel stops. As part of the deal, Pilot will keep the Flying J name on existing locations as opposed to converting them to the Pilot brand, while the in-house Flying J restaurants will be replaced by national chains like Denny's. The merged entity is called Pilot Flying J.

In June 2010, Flying J put forth a Chapter 11 plan to repay all creditors in full from the proceeds of the sale of its 250 travel plazas to Pilot, for a combination of cash and stock valued at $1.6 billion. Under Flying J's plan, its lenders and creditors will be paid in cash, and its owners, whose numbers include members of the company's founding Call family, will retain all the equity in a scaled-down Flying J. As of July 2010, hearings on the plan continue under Judge Mary F. Walrath of the U.S. Bankruptcy Court in Wilmington, Delaware. Flying J's oil & refining, banking, & insurance businesses will remain separate from the combined Pilot Flying J. To avoid confusion with the merged travel center business, Flying J Inc. renamed itself FJ Management Inc.. Since the merger, Pilot Flying J has continued to open new locations with the Flying J name (in addition to the Pilot name), bringing in locations with the Flying J brand that had no association with the legacy Flying J before the merger.

To settle antitrust concerns, six Flying J locations as well as 20 Pilot locations were sold to Love's Travel Stops & Country Stores on June 30, 2010.

On October 3, 2017, it was announced that Berkshire Hathaway would acquire a 38.6% stake in Pilot Flying J, with plans to increase the stake to 80% by 2023. The Haslam family's stake will be reduced to 20% at that time, while FJ Management will sell its stake altogether.

Re-entry into convenience store market
On October 4, 2012, FJ Management re-entered the convenience store market with its purchase of Maverik Inc., a gas station/convenience store chain headquartered in Salt Lake City, Utah. The company was founded in 1928 by Jay Call's uncle, Reuel Call, in Afton, Wyoming.

In April 2023, FJ Management acquired Kum & Go and Solar Transport from Krause Group.

As of March 2024, Maverik has more than 380 locations in every western state and two Midwestern states: Arizona, California, Colorado, Idaho, Montana, Nebraska, Nevada, New Mexico, Oregon, South Dakota, Utah, Washington, and Wyoming.

In May 2024, Maverik announced plans to open its first Kansas location in Edgerton.

title: FJ Management


text:
Talk:Nowy Sącz

Untitled
Why has this article been labled a stub? At first blush it certainly looks like enough information for one small town, no matter how interesting its history. Would someone familiar with the subject please explain what more is needed? I did notice a few (what do you call the dead-end links?) and a few words in the tourism section that I thought ought to be links. LA RoeDoe 00:05, 23 July 2005 (UTC)

Pictures and table summary from Polish
Also added Hasidic references since such a large portion of Hasidic community traces its roots to the region. Added German spellings since these are historically important (for searches). Some links need to be inserted and cleaned up, but if nobody beats me to it, that's for later. The history has been syncronized to a certain degree with the pl.wiki pages.

I have no idea who Trevor Hawes is and this should be rectified, please.

Additionally the term "Novosadecky" looks Czech or Russian, and since it only applies to Nowy Sacz it should probably be de-linked, or linked to Communist economic policy.

Pronunciation
The "ą" is pronounced like "on" before affricates, isn't it? Correct me if I'm wrong.--Kotniski (talk) 06:23, 19 May 2008 (UTC)

title: Talk:Nowy Sącz


text:
Security parameter

In cryptography, a security parameter is a way of measuring of how "hard" it is for an adversary to break a cryptographic scheme. There are two main types of security parameter: computational and statistical, often denoted by $$\kappa$$ and $$\lambda$$, respectively. Roughly speaking, the computational security parameter is a measure for the input size of the computational problem on which the cryptographic scheme is based, which determines its computational complexity, whereas the statistical security parameter is a measure of the probability with which an adversary can break the scheme (whatever that means for the protocol).

Security parameters are usually expressed in unary representation - i.e. $$\kappa$$ is expressed as a string of $$\kappa$$ $$1$$s, $$\kappa=1\cdots 1$$, conventionally written as $$1^\kappa$$ - so that the time complexity of the cryptographic algorithm is polynomial in the size of the input.

Computational security
The security of cryptographic primitives relies on the hardness of some hard problems. One sets the computational security parameter $$\kappa$$ such that $$O(2^{\kappa})$$ computation is considered intractable.

Examples

 * If the security of a scheme depends on the secrecy of a key for a pseudorandom function (PRF), then we may specify that the PRF key should be sampled from the space $$\{0,1\}^\kappa$$ so that a brute-force search requires $$O(2^\kappa)$$ computational power.
 * In the RSA cryptosystem, the security parameter $$\kappa$$ denotes the length in bits of the modulus n; the positive integer n must therefore be a number in the set {0, ..., 2$\kappa$ - 1}.

Statistical security
Security in cryptography often relies on the fact that statistical distance between is small. We formalise this using the statistical security parameter by saying that the distributions are statistically close if the statistical distance between distributions can be expressed as a negligible function in the security parameter. One sets the statistical security parameter $$\sigma$$ such that $$O(2^{-\sigma})$$ is considered a "small enough" chance of the adversary winning.
 * a distribution predicated on a secret, and
 * a simulated distribution produced by an entity that does not know the secret

Consider the following two broad categories of attack of adversaries on a given cryptographic scheme: attacks in which the adversary tries to learn secret information, and attacks in which the adversary tries to convince an honest party to accept a false statement as true (or vice versa). In the first case, for example a public-key encryption scheme, an adversary may be able to obtain a large amount of information from which he can attempt to learn secret information, e.g. by examining the distribution of ciphertexts for a fixed plaintext encrypted under different randomness. In the second case, it may be that the adversary must guess a challenge or a secret and can do so with some fixed probability; in this we can talk about distributions by considering the algorithm for sampling the challenge in the protocol. In both cases, we can talk about the chance of the adversary "winning" in a loose sense, and can parameterise the statistical security by requiring the distributions to be statistically close in the first case or defining a challenge space dependent on the statistical security parameter in the second case.

Examples

 * In encryption schemes, one aspect of security is (at a high level) that anything that can be learnt about a plaintext given a ciphertext can also be learnt from a randomly-sampled string (of the same length as ciphertexts) that is independent of the plaintext. Formally, one would need to show that a uniform distribution over a set of strings of fixed length is statistically close to a uniform distribution over the space of all possible ciphertexts.
 * In zero knowledge protocols, we can further subdivide the statistical security parameters into zero knowledge and soundness statistical security parameters. The former parameterises what the transcript leaks about the secret knowledge, and the latter parameterises the chance with which a dishonest prover can convince an honest verifier that he knows a secret even if he doesn't.
 * In universal composability, the security of a protocol relies on the statistical indistinguishability of distributions of a real-world and an ideal-world execution. Interestingly, for a computationally unbounded environment it is not sufficient for distributions to be statistically indistinguishable since the environment can run the experiment enough times to observe which distribution is being produced (real or ideal); however, any standalone adversary against the protocol will only win with negligible probability in the statistical security parameter since it only engages in the protocol once.

title: Security parameter


text:
Talk:Ghost net

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 24 August 2021 and 20 December 2021. Further details are available on the course page. Student editor(s): Rdery. Peer reviewers: Misplacedkey.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 22:22, 16 January 2022 (UTC)

Untitled
Seeing as this has an ecological bent, should it go under a biology stub? Also, the POV is pretty apparent. Edit: Oceanography's even better. --DNicholls 00:05, 23 July 2005 (UTC)

 * Technology or something of this kind? Pavel Vozenilek 01:49, 23 July 2005 (UTC)

 * It does look like oceanography is the most comprehensive for it, although there's that technological side. It should definitely be under the ecology category, as well. --DNicholls 02:39, 23 July 2005 (UTC)

The term ghost net is a lay terminology for what is generally described as marine debris, or more specifically derelict fishing gear.

this is also a article that only is focused on one point of veiw. DxMxD 19:43, 12 September 2007 (UTC)

POV tag
While this article still needs work, it does not seem to me that it still has serious POV problems. I propose removing the tag in a few days unless there are objections. --Geronimo20 (talk) 04:12, 11 March 2008 (UTC)

Citations needed
This article makes several bold claims regarding these nets (nearly invisible, have killed humans...) that lack citation. Geronimo20, please stop removing Fact tags UNLESS you insert a citation that verifies the tagged passage. You mustn't remove these tags just because you don't like them - Wikipedia requires sources for what's to be included in it. Alvis (talk) 05:12, 20 May 2008 (UTC)

NPOV
"The problem is not just nets; old-fashioned crab pots, without the required "rot-out panel", also sit on the bottom, where they become self-baiting traps that go on catching crabs year after year. Even balled-up fishing line can be deadly for a variety of creatures, including birds and marine mammals. " A serious problem? Yes. NPOV and on-topic? No. Removing. SteubenGlass (talk) 04:03, 28 November 2010 (UTC)
 * This material is not "POV". Nor is it off-topic to point to a context wider than nets only. You have also removed a citation which covers material earlier in the paragraph. --Epipelagic (talk) 06:58, 28 November 2010 (UTC)

Citation for this bit = Scotland, not Normandy
"The French government offered a reward for ghost nets handed in to local coastguards along sections of the Normandy coast between 1980 and 1981. The project was abandoned when people vandalised nets to claim rewards, without retrieving anything at all from the shoreline or ocean."

The citation link goes to an article about seabirds dying in Scotland. Not a word about Normandy, the French government, or rewards. Delete?

Tonybaldacci (talk) 20:22, 4 March 2012 (UTC)

External links modified (January 2018)
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title: Talk:Ghost net


text:
Elizabeth Allen (actress)

Elizabeth Allen (born Elizabeth Ellen Gillease, January 25, 1929 — September 19, 2006) was an American theatre, television, and film actress and singer whose 40-year career lasted from the mid-1950s through the mid-1990s, and included scores of TV episodes and six theatrical features, two of which (1963's Donovan's Reef, for which she received a second-place Golden Laurel Award as Top New Female Personality, and 1964's Cheyenne Autumn) were directed by John Ford.

She was a cast member in five TV series: The Jackie Gleason Show (1956–1957), Bracken's World (1969–1970), The Paul Lynde Show (1972–1973), C.P.O. Sharkey (1976–1977), and the daytime drama Texas (1980–1981), while also maintaining a thriving theatrical career as a musical comedy star and receiving two Tony nominations, in 1962 for The Gay Life and in 1965 for Do I Hear a Waltz?.

Early life
Born in Jersey City, New Jersey, Allen began her career as a Ford Agency high-fashion model.

Television
Allen landed the television role of the "Away We Go!" girl on The Jackie Gleason Show in the 1950s. She made numerous television appearances in guest-starring roles on such programs as The Fugitive, Kojak, and Buck Rogers in the 25th Century. She was also a regular cast member on TV's Bracken's World, The Paul Lynde Show, C.P.O. Sharkey, Another World, and its spin-off, Texas. Her television, film, and stage career spanned three decades.

She was featured with William Shatner in "The Hungry Glass", the 16th episode in the first season of Boris Karloff's Thriller in 1961. In 1962, she played a leading role in the first season of Combat!, in the episode "No Hallelujahs for Glory" as a persistent war correspondent.

Allen is perhaps best known on TV for her role as the creepy saleslady in the first-season episode of Rod Serling's original version of The Twilight Zone, entitled "The After Hours", where actress Anne Francis (playing Miss Marsha White) finally realizes that she is a mannequin and that her month of freedom and living among the humans is over. Allen's saleslady character (seen by no one but Marsha) is the mannequin whose turn in the outside world is up next and has already been delayed by one full day, thus explaining her slightly peeved attitude.

Film
In 1963, Allen starred with John Wayne, Dorothy Lamour, and Lee Marvin in the John Ford film Donovan's Reef. She also starred in Diamond Head with Charlton Heston and Yvette Mimieux. Both movies were filmed on location in Hawaii. Allen also appeared with James Stewart in Cheyenne Autumn and won a Laurel Award in 1963 as the year's most promising film actor.

Stage
Allen honed her stage skills by joining and performing with the Helen Hayes Repertory Group before expanding into the big and small screens. Allen was twice nominated for Tony Awards for her performances on Broadway in The Gay Life, as Actress, Supporting or Featured (Musical) (1962) and Do I Hear a Waltz?, as Best Actress in a Musical (1965). She can be heard singing throughout the original cast album of Waltz, available on CD.

Her other notable stage productions on the Great White Way and beyond included Romanoff and Juliet, Lend an Ear, Sherry!, California Suite, The Pajama Game, The Tender Trap, Show Boat, and South Pacific, and culminating in the 1980s Broadway musical 42nd Street, as fading star Dorothy Brock. In 1983, she appeared as Dr. Gwen Harding on the CBS soap opera Guiding Light.

Allen quietly retired from show business in 1996, after touring numerous cities throughout the world for over a decade with her 42nd Street role from Broadway. This was her last, significant acting job after appearing in Texas for two seasons.

Other activities
In the late 1970s, Allen ventured into retail business, as she operated a dress store in a San Fernando Valley shopping mall. Entertainment columnist Dick Kleiner reported: "She found a vacant store, rented it, decorated it. She does all her own buying and delivering ... and a lot of the selling." She told Kleiner that she thought it wise "for an actor to have something going for her when there is nothing doing on the acting front."

Personal life and death
She was married briefly to Baron Karl von Vietinghoff-Scheel, but they divorced and she never remarried. Allen later appeared on the game show Tattletales in the 1970s as the partner of Charles Nelson Reilly, though Reilly was gay in real life. This was done so that Reilly could appear on the show.

Allen died from kidney disease, aged 77, in Fishkill, New York. She was predeceased by her only sibling, brother Joseph L. Gillease, and survived by her sister-in-law, Marion Gillease, her nephew and godson, Patrick J. Gillease, her niece, Erin Gillease Phelan, and two grand-nieces, Alicia Phelan and Alexandria Phelan.

Broadway credits

 * 1957 Romanoff and Juliet as Juliet
 * 1962 The Gay Life as Magda
 * 1965 Do I Hear a Waltz? as Leona Samish
 * 1967 Sherry! as Maggie Cutler
 * 1983 42nd Street as Dorothy Brock (replacing Tammy Grimes)

Filmography

 * 1960: The After Hours on The Twilight Zone (TV Series) as Saleswoman
 * 1960: From the Terrace as Sage Remmington
 * 1962: Diamond Head as Laura Beckett
 * 1963: The Alfred Hitchcock Hour (Season 1 Episode 15: "The Thirty-First of February") as Molly O'Rourke
 * 1963: Donovan's Reef as Ameilia Sarah Dedham
 * 1963: Stoney Burke (TV Series) as Kelly
 * 1963-1966 The Fugitive (TV Series) as Sharon Brame / Louanne Crowell / Ruth Harmon
 * 1964: Cheyenne Autumn as Guinevere Plantagenet
 * 1971: Star Spangled Girl as Mrs. MacKaninee, the landlady
 * 1972: The Carey Treatment as Evelyn Randall
 * 1979: No Other Love (TV Movie) as Jean Michaels

title: Elizabeth Allen (actress)


text:
User talk:Whatsisname

Welcome!
Hello Whatsisname, and welcome to Wikipedia! I hope you like it here and decide to stay.

Here are some tips to help you get started:

 * Read the tutorial and learn how to edit a page.
 * Experiment in the sandbox.
 * Follow the Simplified Ruleset.
 * Try to edit from a neutral point of view.
 * Use talk pages to communicate with other editors.
 * Be bold in updating pages.
 * Eventually, read the Manual of Style and learn about the Five Pillars of Wikipedia.
 * And most importantly, have fun!

If you need any help, see the help pages and glossary, add a question to the help desk, or ask me on my talk page.

I hope you will enjoy editing and being a Wikipedian. Good luck! — Bcat

Userboxen
A Brian Regan fan I see. You should check out Demetri Martin if you haven't. Dan Slotman 00:10, 7 November 2006 (UTC)

London Meetup - January 12, 2008
Hi! There's going to be a London Wikipedia Meetup coming Saturday January 12, 2008. If you are interested in coming along take part in the discussion over at Meetup/London7. The discussion is going on until tomorrow evening and the official location and time will be published at the same page late Thursday or early Friday. Hope to see you Saturday, Poeloq (talk) 02:21, 10 January 2008 (UTC)

Invitation to Wikipedia meetup in London

Date: 13:00 onwards, Sunday 10 August 2008

Venue: Penderel's Oak pub, Holborn WC1 map

More information: Meetup/London 12

Hello,

I noticed that you have listed yourself as a Wikipedian in London, so I thought you might like to come to one of our monthly social meetups. The next one is going to be on Sunday 10 August, which might well be rather short notice, but if you can't come this time, we try to have one every second Sunday of the month.

If you haven't been before, these meetups are mainly casual social events for Wikipedia enthusiasts in which we chat about Wikipedia and any other topics we fancy. It's a great way to meet some very keen Wikipedians, but we'd also love for you to come along if you're interested in finding out more about Wikipedia, other Wikimedia projects, or other collaborative wiki projects too.

The location is a pub that is quite quiet and family friendly on a Sunday lunchtime, so hopefully younger Wikipedians will also feel welcome and safe. Alcohol consumption is certainly not required!

Although the meetups are popular, many UK-based editors still don't know about them. It would be great to welcome some fresh faces, so I hope you can come along.

Yours,

James F. (talk) 09:27, 3 August 2008 (UTC)

Please forgive the slightly impersonal mass-invite!

London Wikimedia Fundraiser
Good evening! This is a friendly message from Chase me ladies, I'm the Cavalry, inviting you to the London Wikimedia Fundraising party on 19th December 2010, in approximately one week. This party is being held at an artistic London venue with room for approximately 300 people, and is being funded by Ed Saperia, a non-Wikipedian who has a reputation for holding exclusive events all over London. This year, he wants to help Wikipedia, and is subsidising a charity event for us. We're keen to get as many Wikimedians coming as possible, and we already have approximately 200 guests, including members of the press, and some mystery guests! More details can be found at http://ten.wikipedia.org/wiki/London - expect an Eigenharp, a mulled wine hot tub, a free hog roast, a haybale amphitheatre and more. If you're interested in coming - and we'd love to have you - please go to the ten.wikipedia page and follow the link to the Facebook event. Signing up on Facebook will add you to the party guestlist. Entry fee is a heavily subsidised £5 and entry is restricted to over 18s. It promises to be a 10th birthday party to remember! If you have any questions, please email me at chasemewiki at gmail.com.

Hope we'll see you there, (and apologies for the talk page spam) - Chase me ladies, I'm the Cavalry (talk) 00:13, 13 December 2010 (UTC)

The Contribution Team cordially invites you to Imperial College London All Hail The Muffin Nor does it taste nice... 12:11, 7 February 2011 (UTC)

Proposed deletion of File:Noboobs.jpg

The file File:Noboobs.jpg has been proposed for deletion because of the following concern: "Unused, unencyclopedic."

While all constructive contributions to Wikipedia are appreciated, pages may be deleted for any of several reasons.

You may prevent the proposed deletion by removing the notice, but please explain why in your edit summary or on the file's talk page.

Please consider addressing the issues raised. Removing will stop the proposed deletion process, but other deletion processes exist. In particular, the speedy deletion process can result in deletion without discussion, and files for discussion allows discussion to reach consensus for deletion. ♠PMC♠ (talk) 23:16, 31 July 2019 (UTC)

title: User talk:Whatsisname


text:
Talk:Japanenglish

VfD Results
This article has been changed to a redirect as a result of a VfD discussion. See Votes for deletion/Japanenglish for details. --Allen3 talk 00:05, July 23, 2005 (UTC)

title: Talk:Japanenglish


text:
197 (number)

197 (one hundred [and] ninety-seven) is the natural number following 196 and preceding 198.

In mathematics

 * 197 is a prime number, the third of a prime quadruplet: 191, 193, 197, 199
 * 197 is the smallest prime number that is the sum of 7 consecutive primes: 17 + 19 + 23 + 29 + 31 + 37 + 41, and is the sum of the first twelve prime numbers: 2 + 3 + 5 + 7 + 11 + 13 + 17 + 19 + 23 + 29 + 31 + 37
 * 197 is a centered heptagonal number, a centered figurate number that represents a heptagon with a dot in the center and all other dots surrounding the center dot in successive heptagonal layers
 * 197 is a Schröder–Hipparchus number, counting for instance the number of ways of subdividing a heptagon by a non-crossing set of its diagonals.

In other fields
 197 is also:
 * A police emergency telephone number in Tunisia
 * Number enquiry telephone number in Nepal
 * a song by Norwegian alternative rock group Major Parkinson from their self-titled debut album

title: 197 (number)


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text:
Wu Jie

Wu Jie is a Chinese military pilot and taikonaut selected as part of the Shenzhou program.

Biography
Wu Jie was born in Zhengzhou, Henan province, China. In 1987 he graduated from the People's Liberation Army Air Force (PLAAF) Engineering College and later the PLAAF Flight College. A fighter pilot in the PLAAF, he had accumulated 1100 flight-hours.

In November 1996, Li Qinglong and Wu Jie started training at the Russian Yuri Gagarin Cosmonauts Training Center. Along with the 12 candidates selected in 1998, they formed Group 1 of the People's Liberation Army Astronaut Corps.

Before the flight of Shenzhou 5 it was thought that he or Li Qinglong would fly the mission, that was eventually flown by Yang Liwei.

Wu was then one of the six astronauts in the final training for Shenzhou 6.

Wu Jie retired from the Astronaut Corps in 2014.

title: Wu Jie


text:
Baal-zephon

Baʽal Zephon ( Baʿal Ṣəfōn; Akkadian: Bēl Ḫazi (dIM ḪUR.SAG); Ugaritic: baʿlu ṣapāni; Hurrian: Tešub Ḫalbağe; Egyptian: bꜥr ḏꜣpwnꜣ ), also transliterated as Baal-zephon, was an epithet of the Canaanite storm god Baʿal (lit. "Lord") in his role as lord of Mount Zaphon; he is identified in the Ugaritic texts as Hadad. Because of the mountain's importance and location, it came to metonymously signify "north" in Hebrew; the name is therefore sometimes given in translation as Lord of the North. He was equated with the Greek god Zeus in his epithet Zeus Kasios and later with the Roman Jupiter Casius.

Because Baʿal Zaphon was considered a protector of maritime trade, sanctuaries were constructed in his honor around the Mediterranean by his Canaanite and Phoenician devotees. "Baal-zephon" thereby also became a placename, most notably a location mentioned in the Hebrew Scriptures' Book of Exodus as the location where the Israelites miraculously crossed the Red Sea during their exodus from Egypt.

God
The name Baʿal Zaphon never appears in the mythological texts discovered at Ugarit. Instead, it occurs in guides to ritual and in letters, where it is used to differentiate this form of Baʿal from others such as Baʿal Ugarit. The iconography of a storm god standing on two mountains is associated with him. The earliest discovered depiction of the god – where he stands astride two mountains in a smiting posture (a posture associated with Baal in general) – dates to the 18th century BC. Other depictions show him crowned and bearing a scepter. As a protector of maritime trade, his temples also received votive stone anchors. The treaty between Asarhaddon and King Baʿal of Tyre ranks Baʿal Zaphon third behind Baʿal Shamem and Baʿal Malage. In addition to his temple at Jebel Aqra and Ugarit, Baʿal Zaphon is known to have been worshipped at Tyre and Carthage and served as the chief god of the colony at Tahpanes.

A 14th-century letter from the king of Ugarit to the Egyptian pharaoh (KTU2 2.23) places Baʿal Zaphon as equivalent to Amun. Temples to Zeus Kasios are attested in Egypt, Athens, Epidauros, Delos, Corfu, Sicily, and Spain, with the last mention occurring on Rome's German border in the 3rd century.

Location
1st-millennium BC Assyrian texts mention Baʿal Zaphon as the name of the mountain itself. (Locally as well, the mountain was worshipped in its own right.)

The books of Exodus and Numbers in the Hebrew Scriptures records that the Israelites were instructed by YHWH to camp across from a place named "Baʿal Zaphon" in order to appear trapped and thereby entice the Pharaoh to pursue them: "Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the . And they did so."

Gmirkin identified this as Arsinoe on the Gulf of Suez. A Ptolemaic-era geographical text at the Cairo Museum lists four border fortresses, the third being "Midgol and Baʿal Zaphon". In context, it appears to have been located on a route to the Red Sea coast, perhaps on the canal from Pithom to a location near Arsinoe. On the other hand, David A. Falk has pointed that Baal-zephon is mentioned in Papyrus Sallier IV as an ancient Egyptian place, which was probably located northeast of the Wadi Tumilat.

According to Herodotus (who considered it to mark the boundary between Egypt and Syria), at Ras Kouroun, a small mountain near the marshy Lake Bardawil, the "Serbonian Bog" of Herodotus, where Zeus' ancient opponent Typhon was "said to be hidden". Here, Greeks knew, Baal Sephon was worshipped.

Ba'al Zephon stele
The only instance where the Canaanite god is depicted in both image and language is a wholly Egyptian work featuring Ba'al Zephon. Eythan Levy notes a parallel between Ba'al Zephon and the "Asiatic Seth." Seth's attributes are horns, an ankh in one hand, a was sceptre in the other, and a beard. He wears a conical hat resembling the white crown of Egypt with a long string ending in a tassel that looks like a lotus flower. Ba'al here seems to be depicted largely the same way.

title: Baal-zephon


text: User talk:194.80.32.9

title: User talk:194.80.32.9


text:
Ghazala Gardens hotel

The Ghazala Gardens hotel (فندق غزالة) was a 176-room, four-star establishment in the Naama Bay area of the Egyptian beach resort of Sharm el-Sheikh, on the Sinai Peninsula. Its sister hotel, the Ghazala Beach, is across the street and is substantially larger. On July 23, 2005, at about 01:15 local time (22:15 UTC) a terrorist drove a pickup truck laden with explosives through the glass façade and into the front lobby. Seconds later, the truck exploded, killing a number of people and razing the lobby. It is not known exactly how many died in the Ghazala Garden attack, but a total of about 90 were killed in the series of attacks that night. In the weeks after the blasts the remains of the hotel were demolished.

Reconstruction
After the July 23rd attacks the hotel was rebuilt. The newly constructed Ghazala Gardens Hotel was built in a Moorish style and it now has 284 comfortable double rooms that are divided into several 2 storey buildings which are dotted around landscaped gardens.

title: Ghazala Gardens hotel


text:
Knockaround Guys

Knockaround Guys is a 2001 action crime thriller film starring Barry Pepper, Vin Diesel, Seth Green, John Malkovich and Dennis Hopper. It was filmed in locations in the U.S. and Canada including the small town of Delia, Alberta.

Plot
A young Matty Demaret is forced to decide whether to kill or spare the man responsible for his father's arrest by his father's associate Teddy. Unable to pull the trigger, Teddy tells Matty he is unfit for mob work.

Years later, Matty is unable to find a job because employers fear his mob boss father, Benny Chains. He is unhappy doing menial jobs for his father, who apparently does not trust him with more serious criminal business. With Teddy's help, he convinces his father to let him go to Spokane to retrieve a package, which he sees as his chance to prove he's ready to be a real partner.

Matty commissions his friend Johnny Marbles to discreetly fly to Spokane, retrieve the package and return immediately, stopping only for gas. When he lands in Wibaux, Montana, he is startled to find police coincidentally checking the office. Fearing he'll be questioned about the bag, he drops it among baggage to be loaded on a departing flight. While inside paying for fuel, baggage handlers notice his bag is not properly tagged. Johnny returns to find the bag gone and calls Matty with the bad news. Matty brings his friends Chris (also the jilted son of a mobster) and Taylor to help find the bag.

The three look for an informant at a local bar and Taylor savagely beats a man who confronts them. Matty enlists his help to find anyone who might be spending a great deal of money (which was in the bag). That night, he finds out the two teenage baggage handlers have been spending rampantly. Matty, Johnny, Taylor and Chris go to the boys' house to confront them, but the sheriff, one of the boys' father, and his deputy arrive first and confiscate the money. The sheriff, against his deputy's wishes, decides to keep the money. Matty and the boys try to confront them amicably, but get run off. Realizing that they have reached a détente, Matty calls Teddy to help. Once he learns Matty's mob identity and fearing federal involvement, the sheriff agrees to meet with Matty for an exchange at midnight in a warehouse.

Fearing they are in too deep, Chris tries to convince Johnny to leave with him. Johnny refuses and Chris leaves. Teddy's associates ask Johnny where Chris is; realizing he has left but wanting to protect him, he says he does not know and is shot. Matty and Taylor are forced to go to the meet alone and encounter the sheriff and his deputy. Teddy and his associates also appear to even the odds, but the local informant, the sheriff's cousin, also arrives. Chris suddenly appears and kills the sheriff's cousin, triggering an all-out gunfight. Everyone but Taylor, Matty and Teddy is killed and Taylor is hit. Realizing Teddy has really come to take the money for himself, Matty confronts him. He admits that he has been stealing from Benny and aimed to take the money and kill Matty. He tries to discreetly reload and shoot Matty, but Matty kills him first.

Matty and Taylor return the money to Benny, who says he's ready for Matty to join the organization, but Matty refuses.

Release
The film premiered on September 8, 2001 at Oldenburg International Film Festival in Northwest Germany, three days before the September 11th attacks. The shots of the World Trade Center towers were kept in the film and never edited out. The film was released in Italy on November 30, 2001 and in the United States on October 11, 2002.

Reception
Knockaround Guys received negative reviews from critics. It holds a 21% approval rating on the review aggregator website Rotten Tomatoes based on 101 reviews, with an average rating of 4.3/10. The website's consensus reads, "Well-acted, but it's too derivative."

It also bombed at the box office, making less money than the cost of production. In its opening week in Italy, it grossed $302,273.

title: Knockaround Guys


text:
Renton, West Dunbartonshire

Renton (An Reantan; The Renton) is a scheme in West Dunbartonshire, in the west Central Lowlands of Scotland. In the 2001 National Census it had a population of 2,138.

Renton is particularly famous for the village's association football side. Renton was one of the 11 founder members of the Scottish Football League and winners of the 1885 and 1888 Scottish Cup, producing many famous players.

History
The Renton takes its name from Cecilia Renton (daughter-in-law of Tobias Smollett) after whom the modern sandstone, 'model' village was named in 1762. Dalquhurn Bleachworks in 1715 and Cordale Printworks in 1770 were responsible for attracting new industrial workers. At the north of the village stood the Place of Bonhill, a residence from 1642, to the South was Dalquhurn House. Two parallel north–south streets, Main Street and Back Street were first joined by Station Street, Stirling Street, Burns Street, Thimble Street, Market Street and Red Row. In late Victorian times, the village extended southwards to Leven Street, Alexander Street and John Street. Further expansion occurred in the 1930s as housing was built in the grounds of Cordale House. In the early 1960s the majority of the sandstone properties in the village were compulsory purchased by Dumbarton County Council, demolished and replaced by Dumbarton County Council with 1960s Brutalist-style concrete houses and flats; the majority of which have been replaced by proper houses, own front & back door, by the Cordale Housing Association.

It has traditionally been a stronghold of radical left-wing politics; during the 1930s it had Communist councillors, Bunger Lamont, never toed the Labour Party line and independent councillors such as Jimmy McKenzie (1960/70s), and since 1999 it has been represented on West Dunbartonshire council by Jim Bollan, at present the Scottish Socialist Party's only councillor.

It lies on the main road, A82 as was, between Alexandria and Dumbarton. Renton railway station is on the line from Glasgow to Balloch. It has a footbridge across the River Leven to the Strathleven Industrial Estate (once a major source of employment), and a minor road, with a steep 33% hill, across Carman Hill to Cardross.

Robert the Bruce's manor house
Despite a report that appeared in The Observer on Sunday 22 February 2009(1) stating that the buried ruins of the manor house of Robert the Bruce had been found in the Pillanflatt area of Renton, this interpretation has yet to be confirmed. While there is strong Charter evidence to indicate the presence of a manor or hunting lodge belonging to Bruce in the area, this is more likely to have been located in the vicinity of Mains of Cardross, to the south of the Pillanflat, rather than in the area to the north of it. Stone, plaster and mortar are not generally susceptible to scientific dating techniques, and lime mortar was used from the Roman period up to the late 19th or early 20th centuries.

According to Bruce Historian Stuart Smith, a charter dating from 1362 charter states that Robert the Bruce resided between Kings Park of Cardross and the lands of Pillanflatt, bounding the lands of Dalquhurn. This would suggest a site to the south of the Pillanflat, but to the north of Castle Park, in the vicinity of what is now Mains of Cardross.

Modern Times
In recent times, Renton has seen some major social regeneration most notably, although not restricted to, housing.

Notable residents
Before Renton existed in its current form Robert the Bruce lived and died at the Manor of Cardross, the exact location of which is uncertain, but may have been near or in what is now Renton, although it was probably in Cardross Parish. The writer Tobias Smollett was born in Dalquhurn House in what is now Renton in 1721 and is commemorated by Smollett Monument in the village', erected by his cousin three years after the author's death in Italy in 1771.

MP and Lord Provost Duncan McLaren was born in Renton, as was MP in, and speaker of, the Canadian House of Commons, James Allison Glen and author Jane Duncan.

Professional footballers born in the village: Andrew Hannah (Born 1864, Only player to captain both Everton FC & Liverpool FC),

James Kelly (footballer, born 1865, 1st captain of Celtic FC),

Alex Jackson (footballer born 1905, Huddersfield, Chelsea & Scotland, Scorer of a hatrick in the 5-1 England v Scotland Wembley wizards match March 1928),

John O'Hare (footballer born 1946 Derby County, Leeds Utd, Nottingham Forest, European Cup winner 1980),

Andy Duncan (footballer born 1911, Dumbarton, Hull City, Tottenham Hotspur),

Jack Ashurst (footballer born 1954, Sunderland, Blackpool, Leeds Utd)

Sir Alex Ferguson (Queens Park, Rangers FC, Dunfermline, St Mirren, Aberdeen FC, Manchester Utd, Scotland, Has strong links to the village, Both his grandfather & father were born in Renton & worked in the shipyard in Dumbarton. The family moved to Linthouse near Govan to gain emploment in the Govan shipyard.

The boxer Skeets Gallacher (Born 1925, Champ in the Great Britain v USA 1946 Golden gloves tournament, Uncrowned flyweight champion of the world), Gallacher Way in the village is named after him as he was born there too.

Sport
When Renton F.C. won the World Cup, the footballing world was in its infancy in 1888, almost exclusively played by Scottish and English clubs. It was a World Cup Championship by default – nevertheless Renton's claim is undisputed. They won the Scottish Cup with a 6-1 thrashing of Cambuslang F.C. Then they humbled English Cup holders West Bromwich Albion, who had prepared in Scotland for two weeks. The score was 4–1 in front of a record 10,000 fans at Hampden Park. Renton endorsed their title with an away win against "The Invincibles" of Preston North End. A "Champion of the World" sign was proudly displayed on the pavilion at Tontine Park. They are one of the few teams to have their name engraved on the Scottish Cup multiple times (2 wins), They were ahead of their time in training for stamina and strength. Their weapon was Renton's own famous "chicken bree", the ingredients never disclosed but it was probably port wine switched with a couple of eggs administered daily.

Quoiting (pronounced kiteing) was a popular sport amongst the male villagers. Quoiting greens were found in Renton, Alexandria, Hardgate and many Ayrshire villages. Quoits were heavy iron rings, rounded on one side, flat on the other and weighed 8-12 lb but could be up to 23 lb. They were hurled at a steel pin driven into a 3 ft square clay bed, with the common length of the green being 18 yd. Renton were Scottish Champions in 1949 and 1986. There is a photograph of the victorious 1949 team in Renton Railway Station.

Facilities
There are several recreational and consumer related facilities in Renton, including a new mini supermarket and healthy living centre. There is a bowling green and a Freemasons lodge.

Wylie Park (known locally as Tontine Park ) is also used most Saturdays and Sundays for football games. It is home to local youth football team Renton Craigandro.

A newly opened Youth Club at the Autism and Aspergers Centre (old nursery). Offering a youth club every Wednesday, 6pm-7:30pm for Primary 1 to 6 and 7:30pm-9pm for 1st, 2nd and 3rd Years at High School.

title: Renton, West Dunbartonshire


text:
Orange blossom

The orange blossom is the fragrant flower of the Citrus sinensis (orange tree). It is used in perfume making and has been written about as an aphrodisiac. It is traditionally associated with good fortune and joy, and has been popular in bridal bouquets and head wreaths for weddings. Orange blossom essence is an important component in the making of perfume. The petals of orange blossom can also be made into orange flower water (as an alternative to rose water), a common part of both French cuisine and Middle Eastern cuisine (most often as an ingredient in desserts and baked goods). It's also present in hispanic culinary traditions, with notable examples being Mexican pan de muerto and Spanish Roscón de Reyes.

In the United States, orange flower water is often used to make orange blossom scones, and the orange blossom is the state flower of Florida.

Orange blossom honey (citrus honey) is produced by bees put in citrus groves to pollinates the crop. It is highly prized and tastes much like the fruit.

In Spain, the orange blossom lends its name to the Costa del Azahar ("Orange Blossom Coast"), the Castellon seaboard. Fallen blossoms are dried and used to make tea.

title: Orange blossom


text:
Category:Elementary number theory

Elementary number theory includes topics of number theory commonly taught at the primary and secondary school level, or in college courses on introductory number theory.

title: Category:Elementary number theory


text:
199 (number)

199 (one hundred [and] ninety-nine) is the natural number following 198 and preceding 200.

In mathematics
199 is a centered triangular number.

It is a prime number and the fourth part of a prime quadruplet: 191, 193, 197, 199.

199 is the smallest natural number that takes more than two iterations to compute its digital root as a repeated digit sum: $$ \begin{align} 199&\mapsto 1+9+9=19\\ &\mapsto 1+9=10\\ &\mapsto 1+0=1. \end{align}$$ Thus, its additive persistence is three, and it is the smallest number of persistence three.

title: 199 (number)


text:
Adrian Ward (artist)

Adrian Ward (born 1976 in Bishop Auckland, England) is a software artist and musician. He is known for his generative art software products released through his company Signwave, and as one third of the techno gabba ambient group, Slub. His theoretical approach to generative and software art guides his practice, including contributing to the early principles of the livecoding movement.

Adrian co-won the 2001 Transmediale software art award in Berlin, alongside Netochka Nezvanova for his well-known Auto-Illustrator   parody of Adobe Illustrator, off-the-shelf generative software that takes control over the artwork produced with it. Auto-Illustrator has earned prestigious digital arts awards including an honorary mention at the 2001 Prix Ars Electronica. He is also a board member of the UK Museum of Ordure, an ongoing collaborative art project with Stuart Brisley and Geoff Cox.

title: Adrian Ward (artist)