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Talk:Pardo Brazilians

PARDO means GREY, not Brown or Grey Brown
This is a very common mistake in translation by both brazilians and americans. ANy good dictionary of portuguese will show that the word Pardo means GREY, not brown, nor grey brown. Because it's not a common word in use other than in relation to skin color, people assumes that means brown, but it does not. —Preceding unsigned comment added by 69.236.77.40 (talk) 07:02, 7 July 2010 (UTC)

i can't trust it,can someone explain me why because 119 pardos are more european then millions of pardos are considered 80% european?

 * pardo not is only a color of skin; is too the morfologic features with clear or dark skin; for example: a "mongrel" with light skin with mongoloid or negroid/mongoloid facial features.. — Preceding unsigned comment added by 189.118.16.168 (talk) 07:07, 1 December 2011 (UTC)

PORTUGUESE and black ancestry
is this word used specifically for a person who is of mixed PORTUGUESE and black ancestry? Gringo300 16:28, 8 October 2005 (UTC)
 * No, could be used by other mixed also. Any European, African or Aboriginal mixed in any degree. But, "moreno" (a synonym for pardo) is used more frequently. --ClaudioMB (talk) 16:13, 18 March 2008 (UTC)

 * no, pardo not only portuguese +/with "niggs"..for example: a mongoloid + europoid = pardo (in brazil mongoloid + europoid = mameluco or caboclo; in eurasia = "eurasian"). — Preceding unsigned comment added by 189.118.16.168 (talk) 07:10, 1 December 2011 (UTC)

Very confusing
Pardo can be someone who is white like that actress up there but someone who is black rinaldo? —Preceding unsigned comment added by 99.238.27.30 (talk) 04:35, 16 February 2008 (UTC)

 * This is a culture definition more than a biological one. So, for a no Brazilian person, this could be totally confusing. --ClaudioMB (talk) 16:16, 18 March 2008 (UTC)

 * Actually, I think that board with photos has too many mulattoes, because it doesn't represent correctly the enormous varieties of Pardo-Brazilians, especially the caboclos. Where are caboclos there? I would suggest, if someone decides to make a better photo board, as an example of cabocla woman the actress Dira Paes (typical Indian-White mix), the actor Marcos Palmeira (a very clear mix of all the main races of Brazil) and a lighter-skinned person like Deborah Secco, who could be considered by most Brazilians as a "morena" (i.e., a lighter pardo person). Thus it would be much clearer that "Pardo" in Brazil means practically anything that goes from definitely black to definitely white, according to each one's personal views. That is, an entirely confusing definition... ;-) 201.9.49.95 (talk) 20:47, 14 June 2008 (UTC)

 * Please, assume good faith. Deborah Secco a Pardo? Are you out of your mind? Her ancestry is Italian. Opinoso (talk) 22:00, 17 July 2008 (UTC)

 * a pure italian?really? — Preceding unsigned comment added by 189.118.16.168 (talk) 07:05, 1 December 2011 (UTC)

Pardo not is a synonym for "brown"
Pardo is a non-white of multi-racial origins(amerindian + white, amerindian + black, white + black and amerindia + white + black too..)!!

amerindian + white = mameluco/mestizo = first pardo of Brazilian history and is considered by historiadores the first modern brazilian people pos-Colombo/european settlers with the native female in the XVI século. —Preceding unsigned comment added by 189.71.5.213 (talk) 10:08, 16 November 2009 (UTC)

 * That's an interesting assertion. Do you have a reliable reference for it?

 * Meanwhile, the article says

 * According to IBGE (Brazilian Institute of Geography and Statistics), Pardo is a broad classification that encompasses Brazilians of mixed race ancestry, mulattos, and assimilated indigenous people ("caboclos").

 * but it doesn't supply a reference for this. Can somebody produce one? -- Hoary (talk) 15:29, 18 November 2009 (UTC)

 * the IBGE is a fraud/farse of the polliticaly correctness.. — Preceding unsigned comment added by 189.118.102.58 (talk) 07:12, 30 November 2011 (UTC)

 * caboclo = mestizo = amerindian + white =/= pure native amerindian..pardo is a pseudo-scientific term of IBGE.. — Preceding unsigned comment added by 189.118.102.58 (talk) 07:13, 30 November 2011 (UTC)

Minor grammar Corrections in Section: Definitions of a Pardo
I word-crafted several sentence to better conform with English grammar rules (instead using Portuguese grammatical constructs in English); for example, I changed "in consequence of the rise of European racism ..." to " as a result of rising...". Furthermore, I changed the term "parda" to "pardo" in the sentence containing:' "parda" population '. In English, we do not make adjectives match the gender of the noun being modified like in Portuguese:

 * "A população(f) parda(f)" does not translate to the "parda" population in English but rather the neutral: "pardo" population (note the gender of pardo maybe masculine in Portuguese, but when transported to English transforms to a neutral (and the convention is to use the masculine form of a Latin adjective as the default neutral form when said adjective is imported from a Latin language to English. For example even though the word "población" is feminine in Spanish, we NEVER say the "Latina population" when referring to the entire Latino population (i.e. men and women), we say "the Latino population" (importing and using only the masculine form and using it as the default and more general case).

Substituted "mixed marriages/partnerships" for the term "miscegenation" as it is increasingly considered an offensive, inaccurate and racist term as it's literal meaning from the Latin terms 'mis' (bad) cegenation (birth) equates to "a bad birth"; as in: an undesirable, unclean union, when referring to the sexual union of parents of different racial backgrounds that leads to the birth of a 'mixed-race' child. Clearly characterizing the children of mixed parentage as being the result of 'bad-birth' is pejorative and contrary to the truth, since most such individual tend to be more robust and intelligent than their parents.70.83.175.116 (talk) 02:31, 20 June 2010 (UTC)

 * Your Latin is blatantly wrong; "mis-" does not mean "bad" in Latin (and "cegenation" certainly does not mean "birth"). Rather, "misce" stands for "mixed", and "genation" for "generation". Your reasoning is similar to that of people who say "perdaughter". And you introduce the notion that all sexual unions constitute "marriages", which is, evidently, wrong. Plus, there is absolutely nothint "bad", "undesirable", "unclean", "pejorative", "racist", or even "inaccurate" about the word "miscegenation". On the contrary, racist is the idea that sexual unions between people of different "races" are, for some strange reason, "undesirable" or "unclean". There is no reason we should concede this to racists. Ninguém (talk) 13:56, 20 June 2010 (UTC)

 * this is a sub-greek drama of politicaly correctness..?..

"Pardo" should be translated to English as "brown"
The other IBGE racial classifications do not have their original names in Portuguese (branco, preto/negro) and are translated to English in their English Wikipedia pages (White Brazilian, Black Brazilian). Why is not the word "pardo" (meaning "brown") translated? Do note that "pardo" also means brown (more specifically, light brown, as "marrom" is more often used to describe darker shades of brown such as those of wood) when not referring to colour of skin. In Portuguese, kraft paper is also called "papel pardo", brown paper. A cougar is called an "onça parda" (brown ounce).

I feel that the article could be made both more understandable for non-Brazilian readers and more consistent with other articles about "races" in Brazil if it was renamed to "Brown Brazilians" or something. — Preceding unsigned comment added by 179.209.136.210 (talk) 22:17, 18 July 2014 (UTC)

Pictures of celebrities and famous people
Somebody has been posting several pictures of celebrities and famous people and claiming them as "Pardo". No resource has been brought to confirm this claim. This is original resource. Xuxo (talk) 01:25, 17 December 2014 (UTC)
 * ,, the ball is in your court. As far as I'm concerned, having no images is not in violation of WP:BLP, for instance. that means that if, after protection runs out, you all go right back to the same unverified edits without seeking talk page consensus, you are liable to get blocked for--take a pick, disruptive editing, BLP violations, addition of unverified content, edit warring. Drmies (talk) 00:10, 22 January 2015 (UTC)

 * patético essas edições querendo resumir ao norte e ne quando sabemos que geneticamente o sudeste é até mais sub-nostratizado; quanto ao mapa fala apenas de não-ocidentalidade; há estados que aparecem escuros que são menos negroides no dna que estados que aparecem menos escuros tipo rio e minas; foi como um artigo dos eua que diziam que os brancos se concentravam em todo o país de modo igual mesmo um mapa basico dizendo que se concentram no centro-norte — Preceding unsigned comment added by 179.154.90.63 (talk) 23:23, 15 May 2015 (UTC)
 * I've gone WP:BOLD and removed the image array (gallery) template from the 'Infobox ethnic group', image section. This has proven to be contentious on numerous ethnic group articles where it's become a sinkhole for editor time and energy with edit wars breaking out as to who is a member of that particular ethnic group, defining the ethnic group, etc. As it stands, it an image gallery has never been a parameter in the ethnic group infobox, and 'image' is an optional field. Regular editors working on the Romanians and Russians articles have, by consensus, chosen to omit any form of gallery due to its not been worth the grief. --Iryna Harpy (talk) 05:02, 7 June 2015 (UTC)

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moreno / morena
I've met quite a few Brazilians (mostly women) referring to themselves as "morena" or "moreno" and not as "pardo". One lady who was a school teacher by training even explained to me the fluidity of those categories by pointing out that she herself was considered "morena" in her home state Bahia, while in Rio she was more likely considered "negra" (or "nigra", not sure about the spelling). So why are those terms not even mentioned in this article, even though they seem to be quite visible or even predominant in racial self identification among Brazilians themselves? 91.47.30.201 (talk) 18:53, 17 February 2019 (UTC)

A Commons file used on this page or its Wikidata item has been nominated for deletion
The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion: Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 21:42, 17 March 2020 (UTC)
 * Camila Alves crop2.jpg

pardo/mulatto/moreno preto/negro
Isn't Pardo just another term for mulatto or moreno? Plus, I know some brazilian friends and they call themselves, mulatto or moreno, never heard pardo. Plus, I was told that preto is considered offensive, and it should be used negro. — Preceding unsigned comment added by 37.103.192.153 (talk) 15:45, 7 November 2021 (UTC)

title: Talk:Pardo Brazilians


text:
James Roosevelt Bayley

James Roosevelt Bayley (August 23, 1814 – October 3, 1877) was an American Catholic prelate who served as the first Bishop of Newark (1853–1872) and as Archbishop of Baltimore (1872–1877).

Early life and education
Bayley's paternal grandfather, Dr. Richard Bayley, was a professor at Columbia College who created New York's quarantine system. Dr. Bayley had three children by his first wife, among whom was Elizabeth Ann Seton, who was canonized in 1975 as the first American-born Catholic saint. After his first wife's death, Dr. Bayley married Charlotte Amelia Barclay, a member of the Roosevelt family, and the couple had seven children, the sixth of whom was Archbishop Bayley's father, Guy Carleton Bayley, born in 1786. Guy Carleton Bayley, a physician like his father, married his second cousin Grace Roosevelt, six years his junior, on November 4, 1813. Grace Roosevelt was the daughter of Jacobus Roosevelt and Maria Eliza Walton, and her brother, Isaac Roosevelt, was the grandfather of future President Franklin D. Roosevelt, making Archbishop Bayley a first cousin to President Roosevelt's father James Roosevelt I, and a fourth cousin twice removed of future President Theodore Roosevelt.

Bayley was the couple's first child, born at their home at 65 Chambers Street, New York City, on August 23, 1814, and baptized at Trinity Church on September 21. A brother Richard was born on October 25, 1816, while the family was living at 331 Pearl Street, beside Grandfather Roosevelt's place of business at 333 Pearl Street. The following year, Dr. Bayley, probably desiring more healthful surroundings for his family than the city, purchased three pieces of land in Mamaroneck in Westchester County, and the family made their new home on one of these, a fifty-acre plot known as Nelson Hill. In this home, three other children were born: Carleton in November 1818, William Augustus in May 1821, and the only daughter, Maria Eliza, on March 1, 1823.

One writer asserts that Bayley's early school days were spent at Mendham Township, New Jersey. Another relates that he received a fair elementary education in the "public schools" of New York and displayed great studiousness and "an extraordinary love of miscellaneous reading." This may have referred to the schools in Mamaroneck or in New York City, where he may have lived with his grandfather. A later biographer infers he may have begun his earliest education in New Jersey and continued it in New York.

Bayley's mother died on March 28, 1828, and by 1830 the Bayleys had left their home at Mamaroneck and had moved back to New York, or at least nearer to it. In the autumn of 1828 or 1829, Bayley left for boarding school, spending some time at the Mount Pleasant Classical Institute in Amherst, Massachusetts. A classmate there later recalled, "he then had a great fancy for the sea, and actually obtained a commission of midshipman in the navy. When he appeared before us in his uniform preparatory to leaving school, I well remember our admiration and envy of the naval hero. But upon mature deliberation he reconsidered the matter, packed his uniform away, and devoted himself to his studies more earnestly than ever." For many years after, his friends called him by the nickname "the commodore." The same classmate recalled that "I do not remember that the commodore was ever counted in when there was a quarrel, for he was everybody's friend." Bayley kept up his friendships from this school until the end of his life, and regularly sent letters to class reunions even when he could not attend in person.

In 1831, Bayley matriculated at Amherst College, studying there for two years. A classmate later recalled that he "sustained good rank as a scholar" and "possessed decided talent." There, he became an active member of the Alexandrian Literary Society, in which he was given an opportunity to practice public speaking as a participant in its debates. After leaving Amherst, Bayley matriculated in the fall of 1833 at Washington College in Hartford, Connecticut, a young institution with only seven undergraduates in Bayley's senior class. His classmate Robert Tomes, expressing surprise at Bayley's subsequent position as an archbishop, recalled of Bayley: "'[He] was no student, and, in fact, seemed to think of nothing but the care, inside and out, of his own lusty, handsome person, and of the cigar he was perpetually puffing. He had a broad and ruddy face, and was always of a jovial humor.'"Shortly after his matriculation at Washington College, Bayley became a member of another literary society, the Athenaeum, and during his years there, he helped found a literary and social society, the I.K.A. Bayley's final examinations lasted twenty hours, distributed as follows as recorded by Bayley in a notebook: four hours devoted to the classics—Livy, Cicero, Homer, Tacitus, Juvenal; seven to mathematics and natural science, including navigation, surveying, conic sections, mechanics, chemistry, astronomy, and optics; three to moral and intellectual philosophy and political economy; four to belles-lettres and rhetoric; and one each to jurisprudence (James Kent's Commentaries on American Law) and to Christian evidences (William Paley's). Bayley received his bachelor's degree on August 6, 1835. He had decided to follow in the footsteps of his father and grandfather by studying medicine.

Bayley returned to Hartford as a resident graduate to begin his medical studies. However, he subsequently changed his mind and began studying under the Rev. Samuel Farmar Jarvis to enter the Episcopal ministry. It is not certain what was the determining factor in this change in the course of his studies. In his autobiographical sketch, Bayley stated simply: "Studied medicine one year & then Theology with the Revd. Dr. Saml. Farmar Jarvis, at Middletown." He spent several happy, profitable years there studying under an eminent clergyman who was an authority on ecclesiastical history and antiquities, and allowed his students free access to his personal library of 10,000 volumes. He became acquainted with "the elegant Oxford edition of the Fathers and the more erudite French and Italian editions of the same and other important works" and "waded through the literature of the middle ages," such as the works of Peter of Blois and Vincent of Beauvais which served to remove from his mental vision the scales of prejudice against the misnamed Dark Ages.

During these studies, Bayley began to question the claims of the Protestant Episcopal Church to be the Catholic Church founded by Jesus and the consequent contention that the "Romish" Church was the dissenting and heretical one. Archbishop Robert Seton (a grandson of Mother Seton, and Bayley's first cousin once removed) recalled Bayley's once telling him that "his earliest attraction to the Faith was received while reading the works of Saint Jerome, and was strengthened in it by the study of Christian antiquities." Bayley recalled in 1876 that in the preparation of an essay for Dr. Jarvis on the apostolic canons which obliged him to study the ancient councils and the fathers of the Church, he had become convinced "that the Pope had much more to do with the government of the Church, than we were willing to allow." In 1842, Bayley wrote to his Washington College classmate and friend John Williams concerning Jarvis' influence upon him, "'when he saw the bias of my mind he used all his endeavors to turn it, from what he believed to be dangerous error, and I am convinced, that it was with a sincere and lively sorrow that he found his arguments, and I may say entreaties were likely to prove useless... But if I be asked whether the principles which I learned under his roof, and I may say general instruction, inclined me to join the Church in communion with Rome, I ... positively answer, Yes—I ... assert, that high-Churchmanship led me to Rome, as it has led and is likely to lead many others—It was the respect for Antiquity, and the testimony of the Fathers, which I learned in the course of instruction recommended by him that first inclined me to seek and at last enabled me to find a refuge from doubt and uncertainty, in the fixed, unalterable Catholic, or if you will, Roman or Papal faith'."However, he must have temporarily allayed such doubts as proceeding from an immature mind, which, as compared with the ripe and seasoned scholarship of such as Dr. Jarvis, could not be depended upon to pass judgment on such an important matter.

Episcopalian ministry
While still studying with Dr. Jarvis, Bayley was ordained a deacon in Christ Church on October 3, 1839. Shortly afterwards, he received a letter from his cousin, Emma Craig, informing him that through the influence of his family, he was to have St. Andrew's Episcopal Church in Harlem while the Rev. Abram B. Hart was absent due to illness. Bayley served there through the winter of 1839–1840, and happily spent the following summer in the discharge of ministerial duties in Zion Church at Avon. After Mr. Hart's continued illness forced him to resign the following September as rector of St. Andrew's, Harlem, an entry in the parish register recorded that on October 19, 1840, "the Rev. James Roosevelt Bayley, deacon, received and accepted a call to the rectorship." On February 14, 1841, he was ordained in St. Andrew's Church by Bishop Benjamin T. Onderdonk, and "admitted to Priest's Orders."

In Harlem, Bayley had the opportunity, probably for the first time, of conversing with Catholic priests and arguing with them on such controversial questions as papal primacy and the validity of Episcopalian holy orders, which Catholic theologians denied. While acting as rector of St. Andrew's, he often received money to be distributed among the poor, and since there were no poor in his own parish, Bayley directed his ministry to the poor Irish immigrants of the city, who were overwhelmingly Catholic. It was on one of these visits that he met Father Michael Curran, the pastor of St. Paul's, Harlem, who later stated that "he had helped into the Church his neighbor, the Protestant rector of St. Andrew's, the Rev. J. R. Bayley."

Another Catholic priest whom he met was the pastor of St. Joseph's Church, Father John McCloskey (later Archbishop of New York and the first American cardinal), who was four years Bayley's senior. Bayley time and again stopped in at St. Joseph's rectory or at St. John's College, of which Father McCloskey became president in 1841, in order to discuss the doubts which were worrying him in regard to doctrinal questions and to seek light on the validity of his orders. After many such discussions, it became apparent to McCloskey that his friend "was on the verge of becoming a Catholic but that he hesitated to take the step." Bayley said one day, "I am convinced, but when I come to make the change, I grow cowardly." Once as they walked toward the gate, on being questioned about his hesitancy when he knew it was his duty, Mr. Bayley stopped Father McCloskey and by way of illustrating his mental state, pointed to a wide ditch that flanked the grounds and said, "My condition is this: I could, I know, jump that ditch, wide as it is; but I would not attempt it unless hard pressed. I have not the courage now."

Journey to Rome and conversion
In the fall of 1841, Bayley resigned his rectorship, and his grandfather, alarmed at his evident inclination for the Catholic religion, decided to send him to Rome, hoping that what Roosevelt considered the corruption and superstition to be seen in Rome would disabuse Bayley of his attraction to Rome's religion. Father McCloskey gave Bayley advice about travelling to Rome and two letters of introduction, probably addressed to the rector of the Pontifical Irish College, Paul Cullen, and the rector of the English College, Dr. Baggs. On the morning of December 8, his father and two of his brothers, Carleton and William, accompanied him to the wharf where he boarded the packet ship Emerald, bound for Le Havre. The three weeks' voyage was uneventful except for severe seasickness, from which he suffered the first week. One heavy gale was encountered during which the ship was obliged "to lay under storm-sails."

Bayley started immediately for Paris, breaking the stage coach ride at Rouen and reveling in its antiquities. He wrote in a journal that he kept during this journey, "Never have I passed a more delightful day." He arrived in the French capital at eight o'clock on a Friday morning after an all night's ride in a diligence. The following Sunday he went to Church in the English chapel, a practice to which he adhered until his reception into the Catholic Church. During his two weeks in Paris, Roosevelt Bayley visited all the usual places of interest, including the tomb of Abelard and Héloïse at Père Lachaise Cemetery, the Hôtel de Sully, "the truly noble galleries of the Louvre," and "the Chh. of the Pantheon most magnificent" as well as the Basilica of Saint-Denis. On another day, he traveled by railroad to see the Palace of Versailles, "so interesting for the associations it brings to mind of Louis XIV and his court," which recent renovations by King Louis Philippe I made "one of the most delightful visiting places about Paris." One of the most memorable days was the Tuesday he spent in the Bibliothèque Royale, "though saddened by the thought that I could only walk thro' it, without being permitted to linger days and weeks as I would like to do among its noble rooms, covered with the choicest treasures of Bibliography." Bayley wrote, "'It would take up my whole book to record what I saw as at every turn the eye rests upon some treasure, hitherto only read of, without the hope of ever being looked upon ... many days shall be spent there, if I ever return to Paris.'"Bayley continued to Lyons and then Avignon, where he visited the Palais des Papes. From Marseilles he sailed to Genoa, and finding two Americans from New York State among the passengers, a Mr. Gale and Mr. Robinson, he visited palaces in their company, as well as many of the churches, in which Bayley noticed that "the number of people at their devotions was very great and apparently fervent and serious." From Genoa, he sailed to Leghorn, where he visited family friends, the Filicchis. Antonio Filicchi himself was ill at the time, but his son and daughter spoke to the young American very kindly of his dear cousin, Catherine Seton. On his way back to the hotel, he stopped at the English cemetery and located the grave of her father, William Magee Seton, noting that the tomb was "in a good state of preservation and the sides whh. support the slab, look as if they had been lately repaired and plastered." The next day, Patrizio Filicchi showed him the house where his uncle, Filippo Filicchi, lived when Guy Carleton Bayley was with him in the Via Borgo.

After a stormy voyage he arrived in Naples on February 2, where he met again his new friends, Gale and Robinson. Together they visited the more frequented parts of the city, which was then "all alive with the gaieties of the Carnival." His interest in the remains of ancient times was deepened by the visit he made with some other Americans to the museum of antiquities at Herculaneum. Bayley declared the church of the Certosa di San Martino "the most beautiful in Naples," writing in his diary, "those old monks had a good taste in these matters." On February 8, he and his two American friends and a young English clergyman named Clarke climbed Mount Vesuvius. Two days later, Bayley made an excursion to Salerno, and several days later he and Mr. Clarke went on a similar expedition to the "famed shores of Baiae" west of Naples, with Bayley writing in his journal, "Never have I passed a day of more true and unmingled enjoyment."

But his mind was not entirely occupied with antiquities and classical lore. The Sunday before, he and the young English curate had spent the time between morning and evening services "in wandering thro' the shady part of the Terra Reale engaged in converse on Theology, Catholic claims, etc." Although he was sorely tempted to join Clarke and a companion on a journey to Jerusalem, where the Christian religion was founded, he resisted the invitation, confiding to his journal: "as I started for Rome, to Rome I must go in the first place." After a pleasant two days' tour with agreeable companions which had taken him through Capua and over the Campagna along the route of the Via Appia, he arrived in Rome on the afternoon of Thursday, February 24, 1842. The Sunday following he went in the afternoon to hear Dr. Baggs preach at "St. Maria," and the next day he took his letter of introduction to Dr. Paul Cullen, who received him kindly and helped him to find private lodgings in the city.

Bayley missed few, if any of the places of interest in Rome, visiting St. Peter's Basilica, Sant'Agnese fuori le mura, the Archbasilica of Saint John Lateran, and other Roman churches, as well as the Etruscan and Egyptian galleries in the Vatican Museums and "the noble and magnificent Bibliotheca," and recording his reactions in his journal. On March 10, he visited the English College and met Dr. Baggs, who gave him a letter of introduction to a converted Episcopal clergyman from Boston, Massachusetts, George L. Haskins, who became a lifelong friend. One day in April, as Bayley spoke to Haskins about his persistent doubts between Catholicism and Protestantism, Haskins offered to secure a room for Bayley at the Church of the Gesù where he could "make a retreat and humbly implore the illumination of the Holy Spirit." On April 19, Bayley began a retreat at the Gesù according to the Spiritual Exercises of St. Ignatius of Loyola under the direction of Bartholomew Esmonde. On the evening of the 25th and morning of the 26th, Bayley made a general confession of the sins of his life and received a conditional baptism, and on April 28, 1842, he received confirmation, and made his first Communion from the hands of Cardinal Fransoni.

Bayley and Haskins remained in Rome for more than a month. Together, they visited the rooms that had been occupied by St. Philip Neri, St. Stanislaus Kostka, and St. Aloysius Gonzaga, with Bayley writing in his journal, "there are no places in Rome that I have visited with more pleasure than such spots hallowed by the memory of departed virtue." They also paid a number of visits to the Urban College of the Propaganda, where Bayley became friends with William O'Hara, James Andrew Corcoran, and his fellow convert James Frederick Wood. On one occasion, Bayley and Haskins went to the room of Giovanni Perrone at the Roman College and spent "a short time in very pleasant conversation with him." On another day, they paid a visit to Giuseppe Mezzofanti, famed for his fluency in thirty-eight languages, who impressed Bayley as "a humble minded good old man." On May 30, accompanied by Father Esmonde, they went for an audience with Pope Gregory XVI.

The two friends left Rome on Tuesday, June 7. On the last evening, Bayley confided to his journal that at the thought of leaving "my heart fairly misgave me, but I have duties to perform and must linger here no longer." They left in the morning for Assisi where they visited the tomb of St. Francis, and went on to Florence, where they visited the many sites of historical and cultural interest, such as the Basilica of Santa Croce and the Cathedral of Santa Maria del Fiore. Before leaving Florence, he wrote: "If I had no duties to perform in this world, and no other to prepare for, I would like to spend the remainder of my days under its bright sky and among its happy and lively people." Parting from Haskins, who went to Paris by another route, Bayley left Florence alone on June 28 for Venice, and after again having missed nothing of interest to the sightseer, left Venice on July 8 for Milan, going on to Lake Como, Lausanne, and Geneva, from which he made an excursion with several other tourists to the Chamonix valley, where Bayley considered the beauty of the sunset over Mont Blanc worthy of a voyage across the Atlantic to see. Bayley continued to Dijon and arrived back in Paris on August 2. From Paris, Bayley wrote to coadjutor bishop John Hughes informing him of his intention to study for the Catholic priesthood and asking his advice and commands.

Catholic seminarian
Bayley moved into a room at the Seminary of Saint-Sulpice on August 5, 1842. In Paris, he found a large bundle of letters from his family waiting for him at the banker's. His Catholic cousin Catherine wrote that when the family received the letter Bayley had sent to his grandmother from Rome explaining his decision to convert, she left the room, not wishing to see the sorrow that "this best brightest blessing that has ever descended upon her family" would cause their aunt Helen Bayley Craig, who was afterwards "shut in her bed-room no doubt mourning over the contents" of the letter, where Catherine, after waiting a while, "ventured in" to console her. She related to Bayley that his father "bears the matter I fancy very philosophically for he has gone out to fish." She expressed optimism that Aunt Craig and Dr. Bayley would also convert to Catholicism, urging Roosevelt Bayley to write to his aunt giving a brief sketch of the reasons for his decision, as "I think Aunt is in just such a state of mind now that you may readily accomplish a miracle of divine grace". In his reply, Bayley attributed the grace of his conversion to the intercession in heaven of her saintly mother, his aunt Elizabeth Ann Seton.

After an eight-day retreat which began on October 11, 1842, Bayley began his theological studies at Saint-Sulpice. William Henry Elder of Baltimore, on his way to study at the Propaganda in Rome, visited and had a conversation with Bayley in which he told him "many things of the Convent of St. Joseph's" founded by Mother Seton at Emmitsburg, Maryland. On March 22, 1843, Bayley wrote to the superior of the house, Mother Mary Xavier Clarke, telling the sisters there that he attributed his conversion chiefly to the prayers of Mother Seton and asking them to pray for the conversion of his father, brothers, and sister, and Aunt Craig and her family. In August, Bishop Hughes visited the seminary, and Bayley met him in person for the first time. After "several pleasant visits" with Hughes at the residence of Bishop de Forbin-Janson, Bayley recorded, "I believe I will like him hugely." Hughes wished for Bayley to return to New York to complete his studies at St. John's College (Fordham University after 1907) in Fordham.

Leaving the seminary on the evening of August 17, Bayley traveled through Douai, Brussels, Antwerp, and Amsterdam seeking rare books Bishop Hughes wished him to purchase for the episcopal library, and sailed from Rotterdam on August 29 for London. Bayley spent the greater part of two weeks seeing the sights of London such as Westminster Abbey and Windsor Castle, during which he paid several visits to the offices of The Tablet and to its editor, Frederick Lucas. Bayley visited Oxford on September 14, and arriving in Birmingham on September 17, he crossed paths again with Bishop Hughes. Together they visited Nicholas Wiseman at Oscott College, and Bayley met several of those who had converted from Anglicanism to Catholicism under the influence of the Oxford movement, whose names he did not record. While Hughes left for America, Bayley remained to make a tour of Scotland and Ireland, where he heard Daniel O'Connell speak several times in Dublin. Returning from Ireland to Liverpool, Bayley sailed for New York on October 3, 1843.

After a five weeks' voyage, they neared the coast of New Jersey in the midst of a storm and took on a pilot on Saturday morning, November 11. Two hours after making the Navesink lighthouses, the ship struck so heavily on the shoals that there was no way of getting her off. The passengers and crew prepared themselves, observed Bayley, "for what men call the worst and awaited the end." Fortunately, the ship continued afloat until one o'clock Sunday morning when a steamer from Staten Island came to their rescue, and the passengers reached New York City soon after dawn on Sunday, November 12, 1843, nearly two years after Bayley's departure. After spending a couple of weeks visiting his relations and friends, he resumed his studies at St. John's. During the ember days of Lent, 1844, he received the tonsure and minor orders, the subdiaconate on February 28, and the diaconate on Friday, March 1. He was ordained a priest on March 2, 1844, by Bishop Hughes in St. Patrick's Old Cathedral. A week later, he was present in the cathedral on March 10 for the consecration of his old friend, John McCloskey, as the Coadjutor Bishop of New York.

Catholic priesthood

In his will, Bayley's maternal grandfather, after special bequests to his wife and several others, had left half of his residuary estate to his son Isaac, and the remaining half to be divided equally among his five Bayley grandchildren, according to a second codicil of August 16, 1842. In a third codicil dated March 8, 1844, six days after Bayley's ordination, Roosevelt stated that "as I deem it neither just nor right that any part of the property should be instrumental in building up a faith which I think erroneous and unholy," he disinherited his grandson, bequeathing his one-tenth share of the estate to the Union Theological Seminary instead. This inheritance amounted to about $70,000. After his grandfather died on February 6, 1847, Bayley contested the will in court, alleging that the codicil referred to a part of the will which had already been revoked when the codicil was executed, and the codicil was therefore inoperative. The Superior Court decided partially in Bayley's favor in September 1849, awarding him $32,000. However, this decision was reversed by the Court of Appeals, depriving Bayley of his entire inheritance.

As John J. Conroy had been appointed to St. Joseph's Church in Albany, Bishop Hughes appointed Bayley to replace him as vice-president of St. John's College, where he also served as professor of rhetoric and belles-lettres. He began his duties on April 1, and at the same time assumed responsibility for missionary stations in New Rochelle and Port Chester, each of which he visited once a month. In the following school year, he took on the additional duties of acting as prefect of discipline for the seminarians and of lecturing on Holy Scripture.

Early in 1845, Bayley had the opportunity of visiting Mount Saint Mary's and St. Joseph's in Emmitsburg, where Mother Xavier introduced him to the assembled community, and he spoke to them about his affectionate devotion to the memory of his revered aunt, Mother Seton. The next day, Sister Sally Thompson, one of the seven women who had first come there with Mother Seton in 1809, showed him around the premises and pointed out every interesting spot, such as the room where Mother Seton died and her grave in the cemetery. "The memory of her virtues is as fresh as if she had left them but yesterday," Bayley wrote, "and all spoke of them in that simple unaffected manner that showed they had left an impression on their hearts never to be effaced—'the memory of the good is as a sweet odour.'"

The next two years were busy ones. The president of St. John's, John B. Harley, was absent a great part of the time—first on fundraising tours for the new seminary, and then because of illness—and much of his work devolved upon Bayley. When in November 1845 Bishop Hughes took Harley with him to Europe in an attempt to restore his health, the full responsibility of carrying out the bishop's plans for St. John's fell upon Bayley. That winter, Bayley made a trip to Albany and secured a charter for St. John's from the New York State Legislature, granting them full university powers. In July 1846, Bishop Hughes transferred St. John's to the Society of Jesus, and Bayley was appointed to the parish in New Brighton, Staten Island, which included responsibility for a station once a month at Richmond and attendance at the large Quarantine Hospital given over then to victims of typhus.

Upon Father Harley's death on December 8, 1846, however, Hughes summoned Bayley to replace him as his private secretary. Shortly after Bayley assumed his duties as episcopal secretary, he was charged with an added responsibility, that of being "a sort of overseeing editor of the Freeman's Journal," which Bishop Hughes had taken over in 1842. In 1846, Hughes took over the direct management—appointing Bayley to take charge of it—in order to establish it on a solid financial basis. Bayley did some little writing and attended to the business affairs of the paper, but the main work was done by James McMaster, who made an excellent editor. The bishop's object having been accomplished through Bayley's efforts, the paper was sold to McMaster in 1848.

In May 1852, Bayley accompanied Hughes to the First Plenary Council of Baltimore, where the American bishops decided to erect a number of new dioceses. On July 29, 1853, Pope Pius IX established the Diocese of Newark, and named Bayley as its bishop. The diocese was to embrace the whole state of New Jersey, which had previously been divided between the Diocese of Philadelphia and the Archdiocese of New York. On October 11, Bayley wrote to Cardinal Fransoni acknowledging the reception of the bulls and accepting the nomination.

Two other newly erected sees, the Diocese of Brooklyn and the Diocese of Burlington, had also been made suffragans of New York, newly raised to the status of an archdiocese, and so it was fitting that the three bishops-elect should be consecrated in the metropolitan cathedral, the first occurrence of such an elaborate ceremony in the United States. Bayley and his fellow suffragans John Loughlin and Louis de Goesbriand were consecrated October 30, 1853, in old St. Patrick's Cathedral, New York, by Archbishop Gaetano Bedini, the Apostolic Nuncio to Brazil, who was then en route to Rome. Bishops John McCloskey of Albany and Amadeus Rappe of Cleveland assisted as co-consecrators.

First Bishop of Newark

Bayley was installed as bishop at St. Patrick's Church, which had been designated as the cathedral of the new diocese, at a ceremony organized by the newly appointed cathedral rector Bernard J. McQuaid on November 1, 1853. The solemn high Mass was celebrated by J. W. Cummings, Bayley's friend since the spring of 1842 in Rome, after which Father McQuaid provided a banquet for the bishop and more than fifty clergy who had attended the ceremonies.

Bayley's work of organizing the diocese was not easy. The 1850 United States census counted 22 Catholic churches in New Jersey with accommodations for 9,485 worshipers, and the Metropolitan Catholic Almanac for 1854 reported the diocese had 33 churches attended by 30 clergymen. In August 1855, Bayley estimated the number of Catholics in the diocese at 40,000, for the most part Irish and Germans. It did not take him long to realize that the ever-increasing, poor, immigrant population was in no position at the time to bear the full burden of supporting those few churches which had been provided and of financing the much-needed additional ones and the other requisite institutions to care for their wants. He therefore applied for help to the European missionary societies, directing his first appeal to the Society for the Propagation of the Faith of Lyons, France in June, 1854. The Society answered his appeal with a remittance of 4,100 francs, and a total of 15,000 francs was allocated to the diocese during 1855. He also received material assistance from the Leopoldine Society.

Bayley's mission for the fledgling Diocese was to establish Catholic education. He had written just prior to leaving New York, "In our present position, the school-house has become second in importance to the House of God itself", and in a letter to one of his clergy in May 1854, he expressed the hope that soon he would have "every Catholic child in the State in Catholic schools." Bayley realized that in order to be effective in his mission he needed the help of a Diocesan community; as he put it, "no one can fill that most important office so effectually as religious women." In 1857 a group of Benedictine Sisters arrived from Pennsylvania and in the following year, Bayley sent five women to train with the Sisters of Charity. Many other communities of religious men and women joined the Diocese in the next decades.

Bayley saw need for a Catholic college, and on September 1, 1856, the need was filled by the opening of Chegary Academy (Old Seton Hall) in Madison. In 1860 the school moved to its present location in South Orange and was incorporated into a college by the state of New Jersey in 1861. The college also had a seminary which was necessary for educating new priests. Despite the original need, the number of new recruits exceeded the abilities of the seminary. Bayley was instrumental in the founding of the North American College in Rome at the request of Pope Pius IX, where he sent a young seminarian by the name of Michael Corrigan.

In a letter Bayley wrote on April 10, 1865, reviewing the condition of the diocese after his first ten years there he says: "I find that while the Catholic population has increased a third, the churches and priests have doubled in number. In 1854 there was no religious community. Now we have a monastery of Benedictines, another of Passionists, a mother-house of Sisters of Charity, conducting seventeen different establishments; two convents of Benedictine nuns, two others of German Sisters of Notre Dame and two others of the Sisters of the Poor of St. Francis. In 1854 there was no institution of learning; to-day we have a flourishing college and a diocesan seminary, an academy for young ladies, a boarding school for boys, and parish schools attached to almost all the parishes." In addition to these he introduced the Jesuits and the Sisters of St. Joseph and of St. Dominic into the diocese.

Bayley was one of the strongest upholders of the temperance movement of the seventies. He made several journeys to Rome and the Holy Land, attending the canonization of the Japanese martyrs at Rome in 1862; the centenary of the Apostles in 1867; and the ecumenical Council in 1869.

Bishop Bayley served the developing Diocese for 19 years until he was appointed Archbishop of Baltimore on July 30, 1872.

Archbishop of Baltimore
At the death of Archbishop Spalding of Baltimore, Bayley was promoted, on July 30, 1872, to succeed that prelate. He left Newark with much reluctance. In 1875 as Apostolic Delegate he imposed the cardinal's biretta on Archbishop John McCloskey of New York. In May, 1876, he consecrated the Baltimore cathedral, having freed it from debt.

Convening the Eighth Provincial Synod of the clergy in August 1875, Bayley enacted many salutary regulations, particularly with regard to clerical dress, mixed marriages, and church music. Illness obliged him to ask for a coadjutor and Bishop James Gibbons of Richmond was appointed to that position on May 29, 1877. The archbishop then went abroad to seek for relief but in vain. He returned to his former home in Newark in August 1877 and after lingering for two months died in his old room, where he had labored for so long, on October 3, 1877.

Shortly before Bayley died he spoke of himself by saying, "I am Archbishop; I have been Bishop; but I like Father Bayley best of all." At his own request he was buried beside his aunt, Mother Seton, at the convent at Emmitsburg, Maryland.

In conversation, Bayley once told the ultramontane Bishop Michael Corrigan that before his conversion he thought of becoming a Jesuit, and before his consecration a Redemptorist, but from both intentions his director dissuaded him.

History of the Catholic Church on the Island of New York
Bibliography and history had attracted him from his student days. Early in his priestly career, he had realized the need of gathering and preserving historical and bibliographical data for the time when the history of the Church in the United States would be written. His friend John Gilmary Shea stated that as secretary to John Hughes he did much "to rescue the archives of the diocese and draw up lists of the clergy, ordination, and the like." On January 26, 1848, Bayley sent a circular letter to the priests of the Diocese of New York asking in Bishop Hughes' name that they submit information on the history of the diocese, such as when, where, and by whom the first Mass was celebrated in the district under their jurisdiction, when and where the first church was built, and the probable number of Catholics under their care at that time. He published A Brief Sketch of the Early History of the Catholic Church on the Island of New York in December, 1853. As he explained in the preface, written but a week before he left for Newark, "Though believed to be accurate as far as it goes, it does not pretend to be a full and complete history of the rise and progress of Catholicity on the island, but rather an attempt to call attention to the subject." John Gilmary Shea wrote to Bayley in 1865 proposing to collaborate with him on an enlarged edition of the book, but Bayley's reply to this letter has not been located. In 1870, the Catholic Publication Society of New York published a "revised and enlarged" second edition which carried fuller notes and an extended appendix; but the body of the text remained substantially the same.

Memoirs of Simon Gabriel Bruté
In addition to the volume on the Church on New York he edited the Memoirs of Simon Gabriel Brute, First Bishop of Vincennes (New York, 1860), about Simon Bruté. In 1847, Bruté's successor, Bishop Celestine de la Hailandière, was driven by difficulties of administration to resign his see and return to his native France. While waiting in New York to sail, Bishop Hailandière prevailed on Bishop Hughes to prepare a biography of his predecessor, and provided him with a number of manuscripts which had belonged to Bruté.

Among these, Bayley found a small manuscript volume of notes and reminiscences of the French Revolution which he resolved to edit for publication. Although he initially intended to embody these in a "Life and Times of Bishop Bruté," his constant occupations did not permit him the leisure to compose such an ambitious work. Bayley prefaced these memoirs with a brief sketch of Bruté's life to draw out "a thread of narrative to string the notes on," and appended brief extracts which he had translated from Bruté's Journal which he believed were of interest "as affording glimpses behind the scenes, and indicating the changes in public opinion, as the people gradually returned to their senses." Letters from several of Bishop Bayley's friends and from admirers of Bruté indicated that the Memoirs met with a favorable reception. This book was described in The Catholic Historical Review in 1918 as "a mere scrap book hastily compiled," although "a fortunate publication," as without it "some of the most valuable writings of Bruté" would have been lost when the papers that had been collected by Paul Jausions to prepare a life of his uncle were consumed by the fire which destroyed St. Meinrad Abbey in 1887. Bayley's biographer M. Hildegarde Yeager writes that the stricture that the book was a mere scrap book hastily compiled "does not seem entirely justified", as the biographical sketch "did succeed in giving a fair idea of the man and his character", and "what was accomplished in the way of editing these valuable extracts from Bruté's papers seems to have been carefully done."

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

title: James Roosevelt Bayley


text:
Henry Percy, 5th Earl of Northumberland

Henry Algernon Percy, 5th Earl of Northumberland, KG (13 January 1477 – 19 May 1527) was an English nobleman and a member of the courts of both Kings Henry VII and Henry VIII.

Origins
Percy was son of Henry Percy, 4th Earl of Northumberland, by his wife Maud Herbert, daughter of William Herbert, 1st Earl of Pembroke (1423–1469). Alan Percy was his younger brother. His sister was Eleanor Percy, whose husband was beheaded for treason on the order of Henry VIII.

Career
Henry Algernon Percy was well looked after and brought up at the court of King Henry VII, while his sisters' marriages were the object of careful negotiation. He was made KB 21 November 1489, at the time when Prince Arthur was created Prince of Wales.

On 28 April 1489 Henry Algernon Percy succeeded his father, Henry Percy, 4th Earl of Northumberland, as 5th Earl of Northumberland.

Northumberland attended King Henry VII at the conclusion of the Treaty of Etaples in 1492, and took a prominent part in the elaborate ceremony of 1494, when Prince Henry was created KB In 1495 he was made a Knight of the Garter. In 1497 he served in the royal army against the Cornish rebels, and fought at the Battle of Blackheath; on 14 May 1498 he received livery of his lands, and entered into the management of his various castles and estates.

How important Northumberland's position was can be seen from The Northumberland Household Book, compiled in 1770 from a manuscript (commenced circa 1512) in possession of the Duke of Northumberland by Thomas Percy, Bishop of Dromore. His income was about £2,300 per annum, which probably does not include what he received in gifts. On his various retinues of servants and followers he spent no less than £1,500 a year, and as the remainder had to meet all such expenses as his journeys to the court, and as his lifestyle was extraordinarily magnificent, he was soon in debt.

In 1500 Northumberland was at the meeting of King Henry VII and the Archduke Philip. In 1501 he was appointed Constable of Knaresborough Castle, Steward of the Lordship of Knaresborough, and Master Forester of Knaresborough Forest. On 1 April 1502 he was a commissioner of oyer and terminer for London; he was also constantly in the commission of the peace for various counties. Northumberland received the important appointment of warden of the east marches towards Scotland on 30 June 1503, and one of his first duties was to escort Princess Margaret to Scotland on her way to join King James IV of Scotland, and his splendid dress and numerous servants was said to have pleased the princess.

Northumberland seems to have irritated King Henry VII just before the latter's death. Without royal licence he had disposed of the wardship and marriage of Elizabeth Hastings, daughter and heiress of John Hastings, 11th Baron Hastings and was fined the large sum of £10,000. It is extraordinary that he managed to pay half the sum before Henry VIII became king in 1509. The new king cancelled the remainder of the debt on 21 March 1510. On 4 February 1512 he was a trier of petitions from Gascony and beyond the sea. In 1511/12 the Northumberland Household book (a detailed record of the earl's household management) was compiled. It refers mainly to the residences at Leconfield and Wressle in Yorkshire and gives details of the numerous servants of various kinds. It is one of the few such records from a non-royal household. Northumberland served in the war of 1513 as a grand captain, with a very large retinue. From Calais he went to the siege of Thérouanne and at the Battle of the Spurs he commanded the "showrers and forridors", Northumberland men on light geldings. The next year he was a chief commissioner of array for various counties. As Thomas Wolsey rose, the great nobles had one by one to submit to his dominant position. Northumberland, on the advice of Will Hatty, was suspected of being too friendly with Edward Stafford, 3rd Duke of Buckingham who was executed for treason in 1521. On a charge of interfering with the king's prerogative concerning wardships, he was cast into the Fleet Prison in 1516, possibly only so that Wolsey might obtain the credit of getting him out. He was examined in the Court of the Star Chamber, and soon set free.

Northumberland was friendly with George Talbot, 4th Earl of Shrewsbury, and they arranged to go together on a pilgrimage in 1516. Shrewsbury had been anxious to marry-off his daughter to a son of Buckingham's, but having disputed about money matters, the parents broke off the match. It was then arranged, most unfortunately as it turned out, that the lady should marry Northumberland's son, Lord Percy. In June 1517 Northumberland met Queen Margaret of Scotland at York to conduct her on her way home, which duty he had undertaken with reluctance, doubtless from want of money, and his wife was excused attendance. In 1518 he was one of those who held lands in Calais. Wolsey in 1519, in a letter to the king, expressed suspicions of his loyalty, but he escaped the fate of the Duke of Buckingham, and was at the Field of the Cloth of Gold, where he was a judge of the lists.

In 1517 Northumberland had a grant of the Honour of Holderness. He was present at Henry's meeting with the Emperor in May 1522, and attested the ratification of the treaty made. He seems to have been offered, but not to have accepted, the wardenship of all the marches towards Scotland in 1523, and is said to have incurred the contempt of his tenants by his refusal. But he remained active while Henry Howard, Earl of Surrey was in chief command. In 1523 he made an inroad into Scotland, and was falsely accused by Lord Dacre of going to war with the Crosskeys of York, a royal badge, on his banner; he cleared himself easily enough. In 1524 he was again on the border. In 1525 he had some trouble with the Council of the North, of which he had been a member since 1522 ; but he cleared himself, and took part in the ceremony for the creation of Henry Fitzroy, Henry VIII's natural son, as Earl of Nottingham. He died at Wressle on 19 May 1527, and was buried at Beverley, where he had built a splendid shrine.

Marriage and children
Northumberland married Catherine Spencer (d. 1542), a daughter of Sir Robert Spencer of Spencer Combe in the parish of Crediton, Devon, by his wife Eleanor Beaufort, Countess of Ormonde, daughter of Edmund Beaufort, 2nd Duke of Somerset (1406–1455), KG. By Catherine he had three sons and two daughters:
 * Henry Percy, 6th Earl of Northumberland (1502–1537), eldest son and heir.
 * Sir Thomas Percy (c. 1504 – 2 June 1537), who was executed as a participant in the Pilgrimage of Grace. He married Eleanor Harbottle, widow of Sir Richard Holland. Between 15 September 1562 and 27 January 1563 Percy's step-daughter Mary Holland (d. pre- 16 November 1570), married Arthur Pole, without issue. His progeny included Thomas Percy, 7th Earl of Northumberland and Henry Percy, 8th Earl of Northumberland. His daughter, Joan Percy, married Arthur Harris of Prittlewell, Essex and had issue.
 * Sir Ingelram Percy (c. 1506–1538), who was a participant in the Pilgrimage of Grace. He died imprisoned in the Tower of London. He had an illegitimate daughter, Isabel, who married Henry Tempest.
 * Lady Margaret Percy (c. 1500/1502–1540), who married (as his second wife) Henry Clifford, 1st Earl of Cumberland (1493–1542), KG. Her monumental brass survives in Skipton Parish Church, Cumbria.
 * Maud Percy, who may have married William Conyers, 1st Baron Conyers, although no such marriage is recorded in the Conyers pedigree).

Death and burial
He died at Wressell Castle in East Yorkshire on 19 May 1527, and was buried at Beverley Minster in the Percy Chapel, where there was a splendid tomb monument next to that of his father the 4th Earl who died in 1489. The chapel was erected at about the time of his father's death. In the north window there was a stained glass depiction of the 4th Earl with his wife, Maud Herbert (also buried at Beverley,) and eight children. This was drawn by Sir William Dugdale for his 'Book of Monuments' in 1640-1641 and the drawing, with others of Beverley, is preserved in the British Library (MS Lansdowne 896, ff35-39.) The 5th Earl's monument was drawn for the Wriothesley Heraldic Collections, 'Collections Relating to Funerals', which are also preserved in the British Library, London. [This drawing is illustrated in 'Of a Fair Uniforme Making, the Building History of Beverley Minster 1188-1736'. page 242, by J. Phillips, ISBN 978-1906259471.]

Assessment
Northumberland displayed magnificence in his tastes, and being one of the richest magnates of his day, kept a very large household establishment, and was fond of building. Leland praised the devices for the library at Wressell, presumably arranged by him. He encouraged the poet John Skelton, who wrote the elegy on his father. A manuscript formerly in his possession (British Museum Reg. Bib. 18 D ii.) consists of poems, chiefly by Lydgate.

title: Henry Percy, 5th Earl of Northumberland


text: User talk:64.64.138,108

title: User talk:64.64.138,108


text:
Dugommier

Dugommier may refer to:
 * Dugommier (Paris Métro), a station on Paris Métro Line 6
 * Jacques François Dugommier (1738–1794), French general

title: Dugommier


text:
User talk:Abdifitahahmedabbas

Abdifatah ahmed abbas or (cabdifitaax axmed cabaas) asomalian national Living in pakistan

title: User talk:Abdifitahahmedabbas


text:
Serap Yücesir

Serap Yücesir (*18 March 1973 in Kars, Turkey) is a former Turkish female basketball player. The 1.91 m (6' 3") national competitor played in the power forward position.

She started basketball in her age of 13 with Bayraklıspor in İzmir and played later for Urla Gençlik. Yücesir moved to Fenerbahçe İstanbul in 1990, where she played 13 seasons long. She transferred then to Galatasaray Medical Park, but returned to her previous club after one season. The captain won 12 championship titles. After playing for Istanbul University, she transferred in the season 2007-2008 to Turkish Women's Basketball League team Panküp TED Kayseri College. After ending her active sports career, she serves together with her former teammate Arzu Özyiğit as trainer in a women's basketball school in Kartal, Istanbul.

Yücesir played in the gold medal winning national team at the 2005 Mediterranean Games in Almería, Spain.

Yücesir studied pharmacy, although she had not been able to perform her profession because of basketball, she has now been running her own community pharmacy in Maltepe, Istanbul. She is married with a son.

Achievements with Fenerbahçe

 * Turkish Championship
 * Winners (4): 1999, 2002, 2004, 2006
 * Turkish Federation Cup
 * Winners (6): 1999, 2000, 2001, 2004, 2005, 2006
 * Turkish Super Cup
 * Winners (5): 1999, 2000, 2001, 2004, 2005

title: Serap Yücesir


text:
Pact of Zanjón

The Pact of Zanjón ended the armed struggle of Cubans for independence from the Spanish Empire that lasted from 1868 to 1878, the Ten Years' War. On February 10, 1878, a group of negotiators representing the rebels gathered in Zanjón, a village in Camagüey Province, and signed the document offered them by the Spanish commander in Cuba, General Arsenio Martínez Campos, who had arrived in the Spanish colony two years earlier and immediately sought to come to terms with the rebels. The end of hostilities did not represent a military victory for either side, but a recognition by both sides of their "mutual exhaustion".

A small group of anti-Spanish insurgents in Oriente led by Lt. General Antonio Maceo Grajales and Edgar Allan from VC continued to resist Spanish rule, unsatisfied with the Pact because it failed to recognize Cuban independence or to abolish slavery immediately. They argued their case without success in a meeting known as the on March 15. Maceo fled Cuba for Jamaica in May and hostilities concluded on May 28, 1878, but he had gained international fame for his stance on slavery.

The Pact promised that Cuba would have the same status under the Spanish as Puerto Rico, notably some representation in the Spanish parliament. It granted a general amnesty for all political offenses since 1868 and freed from prison all those held for such offenses as well as any Spanish deserters, though leaders once freed would have to leave Cuba. It guaranteed everyone the right to leave Cuba if they chose to. Those released under the amnesty included José Martí, Juan Gualberto Gomez, and Antonio Maceo. Calixto Garcia was released from prison in Spain, and left promptly for Paris where he began raising funds for the next phase of the Cuban independence movement.

The pact offered manumission to slaves and Chinese immigrants who had fought on either side in the conflict and an eventual end to slavery in Cuba in 1888, later events changed this schedule and slavery ended in Cuba in October 1886.

The Pact also promised greater freedom of the press and freedom of assembly, and in the years that followed many new organizations were established, political and fraternal, and union activity developed. The Partido Liberal Automista, which advocated reforms without independence, grew its membership, and new organizations of blacks were formed to advance a civil rights agenda.

The peace established by the Pact was short-lived and proved to be more of a truce than a treaty. The rebellion was renewed briefly in August 1879, the Spanish abandoned most of their commitments, and a guerilla war simmered until the outbreak of the Cuban War of Independence in 1895.

title: Pact of Zanjón


text:
Cowhill

Cowhill is the name of several places in the United Kingdom, including:
 * Cowhill, Aberdeenshire
 * Cowhill, Derbyshire
 * Cowhill, Gloucestershire
 * Cowhill, Greater Manchester

title: Cowhill


text:
Talk:Wiener Moderne

Created following a request at German-English translation requests: -

 * Corresponding English-language article: Young Vienna Wiener Moderne
 * Worth doing because: a lot of
 * Originally Requested by: --Sheynhertzגעשׁ״ך 13:14, 24 September 2005 (UTC)
 * Status: In progress - but see note below. Valiantis 20:24, 7 October 2005 (UTC)
 * Other notes: I'm not sure Young Vienna is the correct article to port the info from the German Wikipedia to. This article is about a specific group of writers. de:Wiener Moderne is about the whole culture of turn of the century Vienna of which those writers were a part. I suspect Viennese modernism would be a better title for the translation. Anyway, I'll give it a go once I've researched the best title. This whole period of Austrian cultural history could do with more content. (Vienna Secession, for example, is threadbare and the corresponding German article is equally sparse). Valiantis 20:24, 7 October 2005 (UTC)
 * The period/concept seems to be referred to as Wiener Moderne within English-language texts too (or more loosely as fin-de-siècle Vienna which is too vague for a title in my opinion). So I've gone with Wiener Moderne. Valiantis 16:05, 8 October 2005 (UTC)

This article is likely to be a paraphrase of the German Wikipedia article with additional content rather than a direct translation as further context is required for an anglophone audience than is provided in the German article. Valiantis 16:33, 8 October 2005 (UTC)

title: Talk:Wiener Moderne


text:
Wikipedia:Articles for deletion/Dara Jade

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent 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 with extreme bigotry. Maru (talk) 20:18, 10 October 2005 (UTC)

Dara Jade
Ooh, close one, but as the article says, she's never mentioned in the actual Star Wars material, and Google shows that she's mentioned on the Star Wars Wikicities page as a fanon character. I'd like it if Connie Hirsch's "Kid Dynamo" fic made it into Marvel canon, but it ain't gonna happen either. --DS 16:33, 8 October 2005 (UTC)
 * Delete. Am now expungink all mention of her from real articles. --Maru (talk) 17:09, 8 October 2005 (UTC)
 * I know that's a typo, but I can't help but hear your vote in my head in a Boris and Natasha voice. - A Man In Black (conspire | past ops) 15:57, 10 October 2005 (UTC)
 * Nyet. Am now readink much User Friendly. --Maru (talk) 20:06, 10 October 2005 (UTC)
 * Delete. Not a real Star Wars character. We deleted her on Star Wars Wiki.-LtNOWIS 20:20, 8 October 2005 (UTC)
 * Delete junk --Rogerd 08:06, 9 October 2005 (UTC)
 * Delete. Non canon fancruft. Saberwyn 08:44, 10 October 2005 (UTC)
 * Delete as fanfiction. - A Man In Black (conspire | past ops) 15:57, 10 October 2005 (UTC)
 * Delete. Smells of fanfiction, and a Mary Sue at that. --Icarus 18:26, 10 October 2005 (UTC)
 * Then kill it with fire! --A Man In Black (conspire | past ops) 18:31, 10 October 2005 (UTC)
 * Da. Deletink now. Am leaving closing for other admin, as I am rouge admin, like my mentor, Redwolf24, before me. --Maru (talk) 20:06, 10 October 2005 (UTC)
 * I'm now picturing RW24 donning cape, tights, and mask and fighting crime as the Rouge Admin. Heeheeheehee. - A Man In Black (conspire | past ops) 20:13, 10 October 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.


text:
Pudu (disambiguation)

Pudu may refer to:

 * Pudú, a type of small deer
 * Pudu, Kuala Lumpur, a town in Malaysia
 * Pudu, Dakshina Kannada, a town in India
 * Pudu River, a river in China
 * Puducherry (disambiguation) or Pondicherry, a union territory and city in India, often shortened to Pudu or Pondi

title: Pudu (disambiguation)


text:
Envelope (motion)

In mechanical engineering, an envelope is a solid representing all positions which may be occupied by an object during its normal range of motion.

Another (jargon) word for this is a "flop".

Wheel envelope
In automobile design, a wheel envelope may be used to model all positions a wheel and tire combo may be expected to occupy during driving. This will take into account the maximum jounce and rebound allowed by the suspension system and the maximum turn and tilt allowed by the steering mechanism. Minimum and maximum tire inflation pressures and wear conditions may also be considered when generating the envelope.

This envelope is then compared with the wheel housing and other components in the area to perform an interference/collision analysis. The results of this analysis tell the engineers whether that wheel/tire combo will strike the housing and components under normal driving conditions. If so, either a redesign is in order, or that wheel/tire combo will not be recommended.

A different wheel envelope must be generated for each wheel/tire combo for which the vehicle is rated. Much of this analysis is done using CAD/CAE systems running on computers. Of course, high speed collisions, during an accident, are not considered "normal driving conditions", so the wheel and tire may very well contact other parts of the vehicle at that time.

Robot's working envelope
In robotics, the working envelope or work area is the volume of working or reaching space. Some factors of a robot's design (configurations, axes or degrees of freedom) influence its working envelope.

title: Envelope (motion)


text:
Nirukta

Nirukta (निरुक्त,, "explained, interpreted") is one of the six ancient Vedangas, or ancillary science connected with the Vedas – the scriptures of Hinduism. Nirukta covers etymology, and is the study concerned with correct interpretation of Sanskrit words in the Vedas.

Nirukta is the systematic creation of a glossary and it discusses how to understand archaic, uncommon words. The field grew probably because almost a quarter of words in the Vedic texts composed in the 2nd-millennium BCE appear just once.

Date
The study of Nirukta can be traced to the last centuries of the 2nd-millennium BCE Brahmanas layer of the Vedic texts. The most celebrated scholar of this field is Yaska, who wrote the Nighaṇṭu (book of glossary), the first book on this field. His text is also referred simply as Nirukta. The study of Nirukta has been closely related to the ancillary Vedic science of Vyakarana, but they have a different focus. Vyakarana deals with linguistic analysis to establish the exact form of words to properly express ideas, while Nirukta focuses on linguistic analysis to help establish the proper meaning of the words, given the context they are used in. Yaska asserts that the prerequisite to the study of Nirukta is the study of Vyakarana.

The texts of the Nirukta field of study are also called Nirvacana shastra. A critical edition of the Nighantu and the Nirukta was published by Lakshman Sarup in the 1920s. The critical edition by Lakshman Sarup places it between 700 and 500 BCE, i.e., before Gautama Buddha.

Etymology
Nirukta (Sanskrit), states Monier-Williams, means "uttered, pronounced, explained, expressed, defined, loud". It also refers to the etymological interpretation of a word, also the name of such works.

The related Sanskrit noun  means "poetical derivation" or "explanation of a word."

Discussion
The field of Nirukta deals with ascertaining the meaning of words, particularly of archaic words no longer in use, ones created long ago and even then rarely used. The Vedic literature from the 2nd millennium BCE has a very large collection of such words, with nearly 25% of the words therein being used just once. By the 1st millennium BCE, interpreting and understanding what the Vedas meant had become a challenge, and Nirukta attempted to systematically propose theories on how words form, and then determine their meaning in order to understand the Vedas.

Yaska, the sage who likely lived around the 7th–5th century BCE, approached this problem through a semantic analysis of words, by breaking them down into their components, and then combined them in the context they were used to propose what the archaic words could have meant.

 Don't memorize, seek the meaning What has been taken [from the teacher's mouth] but not understood, is uttered by mere [memory] recitation, it never flares up, like dry firewood without fire. Many a one, [although] seeing, do not see Speech, many a one, [although] hearing, do not hear Her, and many a one, She spreads out [Her] body, like a wife desiring her husband. The meaning of Speech, is its fruit and flower. — Yaska, Nirukta 1.18-1.20

A central premise of Yaska was that man creates more new words to conceptualize and describe action, that is nouns often have verbal roots. However, added Yaska, not all words have verbal roots. He asserted that both the meaning and the etymology of words are always context dependent. Words are created around object-agent, according to Yaska, to express external or internal reality perceived by man, and are one of six modifications of Kriya (action) and Bhava (dynamic being), namely being born, existing, changing, increasing, decreasing and perishing.

A sentence is a collection of words, a word is a collection of phonemes, according to Nirukta scholars of Hindu traditions. The meaning of Vedic passages has to be understood through context, purpose stated, subject matter being discussed, what is stated, how, where and when.

Texts
The only basic Nirvacana shastra (Nirukta-related text) that has survived from ancient times into the modern era is the one by Yaska, and it is simply called Nirukta. Three bhasya (commentaries) on Yaska's Nirukta have also survived. Additionally, a related work that is extant and is more ancient than the 5th-century BCE Nirukta by Yaska, is the Nighantu which is a lexicographic treatise. The Nighantu is a glossary or compilation of words in the Vedas, and is an example text of Abhidhanashastra (literally, science of words). However, Nighantu is not a dictionary, a genre of texts that developed in later centuries and was called a Kosha in Sanskrit. Yaska's Nirukta extensively refers to the Nighantu.

The three commentaries on Yaska's Nirukta text are by Hindu scholars named Durgasinha (also known as Durga) who likely lived before the 6th-century CE, Skanda-Mahesvara who may be two scholars who probably lived before the 5th-century CE, and Nilakantha who probably is from the 14th-century.

Ancient
Yaska, in his famous text titled Nirukta, asserts that Rigveda in the ancient tradition, can be interpreted in three ways - from the perspective of religious rites (adhiyajna), from the perspective of the deities (adhidevata), and from the perspective of the soul (adhyatman). The fourth way to interpret the Rigveda also emerged in the ancient times, wherein the gods mentioned were viewed as symbolism for legendary individuals or narratives. It was generally accepted that creative poets often embed and express double meanings, ellipses and novel ideas to inspire the reader. Nirukta enables one to identify alternate embedded meanings that poets and writers may have included in old texts.

Medieval
Many examples of the rhetorical use of nirukta occur in Bhaskararaya's commentaries. Here is an example from the opening verse of his commentary on the Ganesha Sahasranama.

The opening verse includes  as a name for Ganesha. The simple meaning of this name, which would have seemed obvious to his readers, would be "Protector of the Ganas", parsing the name in a straightforward way as  (group) + nātha (protector). But Bhaskararaya demonstrates his skill in nirukta by parsing it in an unexpected way as the Bahuvrīhi compound  + atha meaning "the one the enumeration of whose qualities brings about auspiciousness. The word atha is associated with auspiciousness ." This rhetorical flourish at the opening of the sahasranama demonstrates Bhaskaraya's skills in nirukta at the very beginning of his commentary on a thousand such names, including a clever twist appropriate to the context of a sahasranama.

title: Nirukta


text:
Nevriye Yılmaz

Nevriye Yılmaz (born 16 June 1980) is a Turkish retired basketball player. Yılmaz, who grew up in Bulgaria in a Turkish family, moved to Istanbul, Turkey with her parents when she was nine years old.

In 1997, she won the World High School Basketball Championship with Boğaziçi Lisesi.

Career in Europe
She began her basketball career with I.U.S.B.K. (1997–99) and then she played Galatasaray (1999–01) where she won her first Turkish Championship in Turkey.

She moved first to the Greek team Apollon Ptolemaida (2001–02) then later to the Bulgarian team Academic Plovdiv (2002). Yılmaz moved then to Italy to play for Termini Imerese (2002–03), La Spezia Basket (2003–04) and Pool Comense Como (2004–05).

WNBA
Yılmaz is the first Turkish woman to play in the Women's National Basketball Association (WNBA). In 1999, she participated in the Charlotte Sting's training camp, but was released before the season started. In 2000, she attended the training camp for the now-defunct Miami Sol, but was also released prior to the start of the regular season. Then in 2003, Yılmaz signed a free agent contract with the Phoenix Mercury and played five games for them. The following year, 2004, she played seven games for the San Antonio Silver Stars.

Fenerbahçe
In 2005, she returned home to play in Fenerbahçe Istanbul.

She won 2005 Europe Cup Ribaund Quenn and 2007 EuroLeague Women All-Star player honor.

Galatasaray
On 6 July 2012, she signed a two-year contract with Galatasaray Women’s Basketball Team.

Yılmaz officially announced her retirement from active sport on 24 October 2016.

She won Euroleague cup 2014 with Galatasaray.

National team
She participated at the 2005 Mediterranean Games in Almería, Spain and won a gold medal with Turkey national women's basketball team.

With more than 180 games (188 games until 7 December 2007) played Yılmaz the most capped national player or Turkey. She was a student in the Sports Academy at the Istanbul University.

She participated London Olympic games 2012 and Rio Olympic games 2016.

Honors

 * Turkish Championship
 * Galatasaray Istanbul: 2000, 2014, 2015
 * Fenerbahçe Istanbul: 2006, 2007, 2008, 2009, 2010, 2011, 2012
 * Turkish Cup
 * Fenerbahçe Istanbul: 2006, 2007, 2008, 2009
 * Turkish Presidents Cup
 * Fenerbahçe Istanbul: 2007, 2010
 * EuroLeague Women
 * Galatasaray Istanbul: 2014
 * Triple Crown
 * Galatasaray Istanbul: 2014
 * Eurobasket
 * National team: 2011 (silver)
 * All tournament team, Eurobasket Women 2011

title: Nevriye Yılmaz


text:
5:15

"5:15" (sometimes written "5.15" or "5'15") is a song written by Pete Townshend of British rock band The Who. Part of the band's second rock opera, Quadrophenia (1973), the song was also released as a single and reached No. 20 on the UK Singles Chart, while the 1979 re-release (accompanying the film and soundtrack album) reached No. 45 on the Billboard Hot 100.

Although written as "5.15" on the single covers in some countries, on the back cover of Quadrophenia (the album from which the song is taken) it is written as "5:15", and some single covers render it that way.

Background
The lyrics of "5:15" describe Quadrophenia's protagonist, Jimmy, travelling to Brighton on a train. The song's writer, Pete Townshend, said of the song's lyrics:

"His train journey down to Brighton, sandwiched between two city gents is notable for the rather absurd number of purple hearts he consumes in order to while away the time. He goes through a not entirely pleasant series of ups and downs as he thinks about the gaudier side of life as a teenager that we see in newspapers like the News of the World. '5:15' was written in Oxford Street and Carnaby Street while I was killing time between appointments. I must try it again sometime, it seems to work!"

- Pete Townshend

No demo recording of the song exists, as the track was written in the studio on the day the song was recorded. The whistle heard on the track was recorded after Townshend's driver bribed a British train driver with five pounds to sound the train's whistle as it pulled out, despite breaking the station rules.

"5:15" was released as a single in Britain and Europe shortly before the release of Quadrophenia in October 1973. Backed with the Lifehouse outtake "Water", the single charted at #20 in Britain and #46 in Germany. The single was not released in America, where "Love, Reign o'er Me" and "The Real Me" were chosen as singles instead. Roger Daltrey later commented on the song's single release, "Really, it was the only single on Quadrophenia we could have released." The 7-inch vinyl single mix differs from the wider soundscape of the album mix and appears as a narrower closed stereo; however, the overall dynamics are just as powerful. This particular mix is not available on CD. All compilations making claim to the single mix have used the album mix version and cut to a variety of different running time lengths plus or minus a few seconds. "Water", the B-side, is a track recorded during the April–May 1970 sessions at I.B.C. and Eel Pie Studios, and was originally intended for an EP, available on Odds & Sods.

Lyrics
In the song, the narrator, Jimmy, who has taken the 5:15 train to Brighton and consumed a lot of drugs, recollects in a stream of consciousness his life with the Mods, the cultural movement to which he belongs (even if he has dropped out for now), and their duels with the Rockers. Jimmy's memories are extremely disjointed, consisting mainly of anger, confusion, violence, sexual frustration, and rootlessness.

"5:15", like many of the songs from Quadrophenia, is self-referential - "M-m-m-my generation" is a line, repeated from the band's earlier single - and thus represents an angrily self-centred, teenage disconnection from society, family and the opposite sex. Jimmy was "born in the war" (that is, at the time of World War II and its aftermath) and does not understand why he should care about it (or anything) in the context of his extravagant Mod values.

Soundtrack version
In 1979, "5:15" and nine other tracks from Quadrophenia were remixed by John Entwistle for the soundtrack of the film adaptation of the original rock opera. This version of "5:15" was released as a single in September 1979 to promote the album, reaching #45 on the Billboard Hot 100 in America. Record World said of this version that "All the thunderous fury that so often dominates The Who's music is everpresent."

Live performances
Live performances of "5:15" sometimes included, in addition to the Who's four members, a full brass section and a piano. During the Who reunion tour from 1999 to 2002, bassist John Entwistle played a solo in mid-song, lasting several minutes, only accompanied by drummer Zak Starkey. During The Who's 2012 Quadrophenia tour, long after Entwistle's death in 2002, his bass solo was featured by showing footage from a 2000 performance at the Royal Albert Hall while Starkey played live.

Personnel

 * The Who
 * Roger Daltrey – lead vocals
 * Pete Townshend – guitar, backing and lead vocals
 * John Entwistle – bass guitar, brass instrument, backing vocals
 * Keith Moon – drums

 * Featuring
 * Chris Stainton – piano

title: 5:15


text: Wikipedia:WikiProject Doctor Who/sandbox/Doctorwhoproject


text:
User:Jaurisova6

An American in Prague, CZR. I continue to be truly impressed by Wikipedia's ability to work through controversial topics in a democratic way. Still, I'm often disappointed with the distraction caused by trivial arguments that stand in for the real controversy, (Makkah V. Mecca, anyone?).

Well, that's my two cents.

title: User:Jaurisova6


text:
Myelin oligodendrocyte glycoprotein

Myelin oligodendrocyte glycoprotein (MOG) is a glycoprotein believed to be important in the myelination of nerves in the central nervous system (CNS). In humans this protein is encoded by the MOG gene. It is speculated to serve as a necessary "adhesion molecule" to provide structural integrity to the myelin sheath and is known to develop late on the oligodendrocyte.

Molecular function
While the primary molecular function of MOG is not yet known, its likely role with the myelin sheath is either in sheath "completion and/or maintenance". More specifically, MOG is speculated to be "necessary" as an "adhesion molecule" on the myelin sheath of the CNS to provide the structural integrity of the myelin sheath. "

MOG's cDNA coding region in humans have been shown to be "highly homologous" to rats, mice, and bovine, and hence highly conserved. This suggests "an important biological role for this protein".

Physiology
The gene for MOG, found on chromosome 6 p21.3-p22, was first sequenced in 1995. It is a transmembrane protein expressed on the surface of oligodendrocyte cell and on the outermost surface of myelin sheaths. "MOG is a quantitatively minor type I transmembrane protein, and is found exclusively in the CNS. "A single Ig-domain is exposed to the extracellular space" and consequently allows autoantibodies easy access. and therefore is easily accessible to autoantibodies too.  The MOG "primary nuclear transcript … is 15,561 nucleotides in length" and, for humans, it has eight exons which are "separated by seven introns".  The introns "contain numerous reptitive [sic] DNA " sequences, among which are "14 Alu sequences within 3 introns", and have a range varying from 242 to 6484 bp.

Structure
Alternatively spliced human mRNA of the MOG gene form at least nine isoforms.

The crystal structure of myelin oligodendrocyte glycoprotein was determined by x-ray diffraction at a resolution of 1.45 Angstroms, using protein from the Norway rat. This protein is 139 residues long, and is a member of the immunoglobulin superfamily. The dssp secondary structure of the protein is 6% helical and 43% beta sheet: there are three short helical segments and ten beta strands. The beta strands are within two antiparallel beta sheets that form an immunoglobulin-like beta-sandwich fold. Several features of the protein structure suggest MOG has a role as an "adhesin in the completion and/or compaction of the myelin sheath." There is a "significant strip" of electronegative charge beginning near the N-terminus and running about half the length of the molecule. Also, MOG was shown to dimerize in solution, and the shape complementarity index is high at the dimer interface, suggesting a "biologically relevant MOG dimer."

Synthesis
Developmentally, MOG is formed "very late on oligodendrocytes and the myelin sheath".

Non-inflammatory demyelinating diseases
Interest in MOG has centered on its role in demyelinating diseases. Some of them are not-inflammatory, such as adrenoleukodystrophy, vanishing white matter disease, and Rubella induced mental retardation.

Anti-MOG associated inflammatory demyelinating diseases
MOG has received much of its laboratory attention in studies dealing with MS. Several studies have shown a role for antibodies against MOG in the pathogenesis of MS, though most of them were written before the discovery of NMO-IgG and the NMO spectrum of diseases.

Anti-MOG status is different depending whether it is measured by ELISA or by microarray (CBA). The proper way to identify it is by microarray, reacting patient serum with living cells, and detecting the binding IgG via a fluorescent-labeled secondary antibody.

In animal models
Animal models of MS, namely Experimental Autoimmune Encephalomyelitis (EAE) models, have shown that "MOG-specific EAE models (of different animal strains) display/mirror human multiple sclerosis", but basically explains the part involved in the optic neuritis. These models with anti-MOG antibodies have been investigated extensively and are considered the only antibodies with demyelinating capacity but again, EAE pathology is closer to NMO and ADEM than to the confluent demyelination observed in MS.

Anti-MOG antibodies have been shown to behave similarly to AQP4 antibodies in animal models, and are considered a biomarker against the MS diagnosis

In seronegative neuromyelitis optica
Anti-MOG autoimmunity has been found to be involved in most AQP4-seronegative NMO and also in optic neuritis and some fulminant forms of ADEM. MOG antibodies in NMOSD are variable depending on the seropositivity status.

In other conditions
The presence of anti-MOG autoantibodies has been associated with the following conditions

 * Most cases of aquaporin-4-seronegative neuromyelitis optica: NMO derived from an antiMOG associated encephalomyelitis,
 * Some cases of acute disseminated encephalomyelitis, specially the recurrent ones (MDEM) and the fulminant courses
 * Some cases of multiple sclerosis
 * isolated optic neuritis or transverse myelitis

title: Myelin oligodendrocyte glycoprotein


text:
Life Is a Rock (But the Radio Rolled Me)

"Life Is a Rock (But the Radio Rolled Me)" is a 1974 song written by Norman Dolph (lyrics) and Paul DiFranco (music). It was recorded by an ad hoc group of studio musicians called Reunion, with Joey Levine as lead singer. The lyrics are a fast patter of 1950s, 1960s, and 1970s disc jockeys, musicians, songwriters, record labels, song titles and lyrics, broken only by the chorus, similar to the way the song "I've Been Everywhere" listed place names. Levine had previously been lead singer and co-writer of bubblegum music hits "Yummy Yummy Yummy" and "Chewy Chewy" by the Ohio Express. "Life Is a Rock" peaked at No. 8 on the Billboard Hot 100 chart and reached No. 33 on the UK Singles Chart.

The song's outro quotes "Baby I Need Your Loving" by the Four Tops, "Celebrate" by Three Dog Night, "I Want to Take You Higher" by Sly and the Family Stone, and "Uptight (Everything's Alright)" by Stevie Wonder.

The track was later covered by Tracey Ullman in 1983, and was featured in her 1984 album, You Broke My Heart in 17 Places.

Covers
The song was remade by Randy Crenshaw and released on 2001 Disney album Mickey's Dance Party under the name "Life Is a Rock (But the Radio Rolled Me...Again!)" The remake includes references not only to current and past music groups, but also to TV shows and internet slang, and some Disney characters.

A customized version of the song, "Life Is a Rock, but 'CFL Rolled Me", was the last rock and roll song played on the Larry Lujack show on WCFL in Chicago on March 15, 1976, before the station switched from Top 40 to beautiful music format. Rival AM station WLS had their own rendition: "Life Is a Rock, WLS Rolled Me". This was the first song played on WLS-FM when the famous callsign returned to the station in 2008, airing a classic hits format. In 1974, radio station KFRC in San Francisco also aired a specially tailored take on the song, "Life Is a Rock, but KFRC Rolled Me", with an extra verse naming all of the station's then-current personalities. The verse was sung by KFRC's afternoon personality Chuck Buell. 980, WRC in Washington, DC, also had a personalized version that was played on the air (this actually was common among the big Top 40 AMs of the day with special copies cut for their station).

Tracey Ullman recorded a cover that was included on her first album You Broke My Heart in 17 Places in 1983.

In 1988 McDonald's produced a jingle heavily influenced by the song for its "$1,000,000 Menu Song" promotion. The McDonald's recording, with an identical melody and a rapidly spoken list of menu offerings recited in an identical monotone pitch and rhythm, was released as a mass giveaway in the form of a 33-1/3 RPM flexible plastic single.

An early 1990s ad campaign for Tysons Corner Center in northern Virginia used the tune but substituted lyrics listing the stores found at the shopping mall at the time, naming the remake "We've Got 'Em All". The lyrics "We've got 'em all at Tysons Corner/Have we got a mallTysons Corner Center" served as the chorus.

Name checks

 * B. Bumble and the Stingers
 * Mott the Hoople
 * Ray Charles Singers
 * Lonnie Mack
 * Twangin' Eddy
 * "Here's my ring, we're going steady"
 * "Take It Easy"
 * "I Want to Take You Higher"
 * "Liar, Liar"
 * "The Loco-Motion"
 * Poco
 * Passion
 * Deep Purple
 * "(I Can't Get No) Satisfaction"
 * Sam Cooke
 * Lesley Gore
 * Ritchie Valens
 * Mahavishnu Orchestra
 * "Fujiyama"
 * Kama Sutra
 * "Rama Lama Ding Dong"
 * Richard Perry
 * Phil Spector
 * Jeff Barry
 * The Righteous Brothers
 * The Archies
 * Harry Nilsson
 * "Shimmy, Shimmy, Ko Ko Bop"
 * Fats Is Back
 * "Finger Poppin' Time"
 * Friends and Romans
 * Brenda & the Tabulations
 * Carly Simon
 * Noddy Holder
 * Rolling Stone
 * Johnny Cash
 * Johnny Rivers
 * The Shivers
 * Mungo Jerry
 * Peter, Paul and Mary
 * "Mary, Mary"
 * Dr. John, the Night Tripper
 * Doris Day
 * Jack the Ripper
 * Shelter Records
 * Leon Russell
 * "Gimme Shelter"
 * Smokey Robinson and the Miracles
 * Slide guitar
 * Fender bass
 * Mushroom Omelette
 * Bonnie Bramlett
 * Wilson Pickett
 * Arthur Janov
 * The Primal Scream
 * Screamin' Jay Hawkins
 * Dale Hawkins
 * Ronnie Hawkins
 * Kukla, Fran and Ollie
 * Norman, Oklahoma
 * John Denver
 * Donny Osmond
 * J. J. Cale
 * ZZ Top
 * L.L. Bean
 * "DeDe Dinah"
 * David Bowie
 * Steely Dan
 * Proud Mary
 * "CC Rider"
 * Edgar Winter
 * Joanie Sommers
 * Ides of March (band)
 * Johnny Thunder
 * Eric Clapton
 * Wah-wah pedal
 * Stephen Foster
 * "Camptown Races"
 * "Good Vibrations"
 * "Help Me Rhonda"
 * "Surfer Girl"
 * "Little Honda"
 * "Tighter, Tighter"
 * "Honey, Honey"
 * "Sugar, Sugar"
 * "Yummy Yummy Yummy"
 * CBS
 * Warner Bros.
 * RCA ("...and all the others")
 * "Remember (Walking in the Sand)"
 * Rock 'em Sock 'em Robots
 * Alan Freed
 * Murray the K
 * The Fish
 * The Swim
 * "The Boston Monkey"

The 45-rpm single version fades out here. The extended album version continues, with the following references:

 * Freddie King
 * Albert King
 * B.B. King
 * Felix Pappalardi
 * Laurel and Hardy
 * Randy Newman
 * Aretha Franklin
 * Tito Puente
 * Boffalongo
 * Cuba
 * War
 * California
 * Beatlemania
 * New York City
 * Transylvania
 * S&G
 * Bobby Vee
 * SRO
 * Conway Twitty
 * "Do Wah Diddy Diddy"

Performed as medley or spoken over the fade-out:
 * "Baby I Need Your Loving" by The Four Tops
 * "Uptight (Everything's Alright)" by Stevie Wonder
 * "Celebrate" by Three Dog Night
 * "I Want to Take You Higher" by Sly & the Family Stone


text: Category:Demographics of Japan

title: Category:Demographics of Japan


text:
Talk:The Joulukalenteri

Untitled
I corrected some of the errors in the text. The "elves" (as in Christmas Elves) obviously come from Alaska (explaining their bizarre language) as evidenced by the World Map seen at the beginning and the ending of the series. — Preceding unsigned comment added by 84.249.177.70 (talk) 16:42, 8 October 2005 (UTC)

title: Talk:The Joulukalenteri


text: User:Parutakupiu

title: User:Parutakupiu