History.

Early history.

The Cathedral was founded in 680, with a Northumbrian priest, Tatwine, appointed as its first bishop. Tatwine died before he could be consecrated, however, so his successor Bishop Bosel may be regarded as Worcester's first serving bishop. The first cathedral church, dedicated to Ss. Peter and Paul, was built in this period, but no remains of its architecture survive. The crypt of the present-day cathedral dates from the 11th century and the time of Wulfstan 'Bishop of Worcester.  The community associated with the cathedral the early eighth century included members of various clerical orders. The cathedral community was regulated along formal monastic lines as a consequence of the Benedictine reforms in the second half of the tenth century (one author gives the time range 974-977, another considers 969 more likely). There is an important connection with Fleury Abbey in France, as Oswald, bishop of Worcester from 961 to 992, was professed at Fleury and introduced the monastic rule of Fleury to the monastery that he established at Worcester around the year 966, which was dedicated — as the present cathedral church is — to St. Mary.

Medieval.

The last Anglo-Saxon bishop of Worcester, Wulstan, unusually remained bishop after the Norman Conquest until his death in 1095. He was later made a saint.  It is the burial place of John, King of England, who succeeded his brother Richard I of England.  The Cathedral Priory was a major landowner and economic force, both in Worcester and the county. Its properties for instance included the priory manor of Bromsgrove. It was a centre of learning and provided schooling. It was associated with hospitals. The Church received a portion of local taxations and ecclesiastical law applied to Christian morals and could result in punishments. It had close political associations with leading gentry and aristocracy. As such, Worcester's Cathedral had a central role in the medieval life of the city and county.  The Cathedral was one of a number of religious institutions in the city.

Relations with the Jewish community of Worcester.

The Diocese was notably hostile to the small Jewish community which was established in Worcester. Peter of Blois was commissioned by a Bishop of Worcester, probably John of Coutances, to write a significant anti-Judaic treatise "Against the Perfidy of Jews" around 1190.  William de Blois, as Bishop of Worcester, imposed particularly strict rules on Jews within the diocese in 1219. As elsewhere in England, Jews were officially compelled to wear rectangular white badges, supposedly representing tabulae. In most places, this requirement was relinquished as long as fines were paid. In addition to enforcing the church laws on wearing badges, Blois tried to impose additional restrictions on usury, and wrote to Pope Gregory in 1229 to ask for better enforcement and further, harsher measures. In response, the Papacy demanded that Christians be prevented from working in Jewish homes, "lest temporal profit be preferred to the zeal of Christ", and enforcement of the wearing of badges.

Dissolution and Reformation.

The priory came to an end with King Henry VIII's Dissolution of the Monasteries. Shortly beforehand, in 1535, the prior William More resigned, and was replaced by Henry Holbeach. More had a reputation for fine living, although his standards seem in line with other senior ecclesiasts of the time. However, there certainly were problems with the administration of the priory, including divisions within the community.  The Protestant Hugh Latimer was bishop from 1535, and preached for reform and iconoclasm. He resigned as bishop in 1539, as a result of a theological turn by Henry VIII towards Roman Catholicism, in the Six Articles. John Bell, a moderate reformer, was bishop from 1539 to 1543, during the period of the priory's dissolution.  In the early 16th century, Worcester had around 40 monks. This declined slightly in the years immediately before 1540, as recruitment seems to have halted. There were 35 Benedictine monks plus the Prior Holbeach at the time of dissolution, probably 16 January 1540; eleven were immediately given pensions, while the remainder became secular canons in the new Royal College. Holbeach was re-appointed as the first Dean. A further five former monks were pensioned from the college in July 1540.  The former monastic library of Worcester contained a considerable number of manuscripts which are, among other libraries, now scattered over Cambridge, London (British Library), Oxford Bodleian, and the Cathedral library at Worcester of today. Remains of the priory dating from the 12th and 13th centuries can still be seen.  John Bell's successor as Bishop, Nicholas Heath, was religiously much more conservative and Catholic.

Civil War.

During the Civil War, the Cathedral was used to store arms, possibly as early as September 1642. Worcester declared itself for the Crown and was quickly occupied by extra Royalist forces,who were using the building to store munitions when Essex briefly retook the city after a skirmish on its outskirts. The Parliamentary troops then ransacked the Cathedral building. Stained glass was smashed and the organ destroyed, along with library books and monuments.  The See was abolished during the Commonwealth and the Protectorate, approximately 1646–60. The belltower was demolished in 1647 and the building used as a prison in the aftermath of the 1651 battle.

Victorian to present.

In the 1860s, the cathedral was subject to major restoration work planned by Sir George Gilbert Scott and A. E. Perkins.  An image of the cathedral's west facade appeared on the reverse of the Series E British £20 note commemorating Sir Edward Elgar, issued between 1999 and 2007.

Architecture.

Worcester Cathedral embodies many features that are highly typical of an English medieval cathedral. Like the cathedrals of Salisbury and Lincoln, it has two transepts crossing the nave, rather than the single transept usual on the Continent. This feature of English Cathedrals was to facilitate the private saying of the Holy Office by many clergy or monks. Worcester is also typical of English cathedrals in having a chapter house and cloister. To the north side of the cathedral is an entrance porch, a feature designed to eliminate the draught which, prior to the installation of modern swing doors, would blow through cathedrals whenever the western doors were open.  Worcester Cathedral has important parts of the building dating from every century from the 11th to the 16th. Its tower in the perpendicular style is described by Alec Clifton-Taylor as "exquisite" and is seen best across the River Severn.  The earliest part of the building at Worcester is the multi-columned Norman crypt with cushion capitals remaining from the original monastic church begun by bishop Saint Wulfstan of Worcester in 1084. Also from the Norman period is the circular chapter house of 1120, made octagonal on the outside when the walls were reinforced in the 14th century. The nave was built and rebuilt piecemeal and in different styles by several different architects over a period of 200 years, from 1170 to 1374, some bays being a unique and decorative transition between Norman and Gothic. The oldest parts show alternate layers of green sandstone from Highley in Shropshire and yellow Cotswold limestone. The east end was rebuilt over the Norman crypt by Alexander Mason between 1224 and 1269, coinciding with, and in a very similar Early English style to, Salisbury Cathedral. From 1360, John Clyve finished off the nave, built its vault, the west front, the north porch and the eastern range of the cloister. He also strengthened the Norman chapter house, added buttresses and changed its vault. His masterpiece is the central tower of 1374, originally supporting a timber, lead-covered spire, now gone. Between 1404 and 1432, an unknown architect added the north and south ranges to the cloister, which was eventually closed by the western range by John Chapman, 1435–38. The last important addition is Prince Arthur’s Chantry Chapel to the right of the south choir aisle, 1502–04.  Worcester Cathedral was extensively restored from 1857 to 1874 by W. A. Perkins and Sir George Gilbert Scott. Most of the fittings and the stained glass date from this time. Some early 17th century screens and panelling, removed from the choir and organ casing in 1864, are now at Holy Trinity Church, Sutton Coldfield.

Dean and chapter.

As of 8 February 2019:

Burials and memorials.

The Cathedral contains the tomb of King John in its chancel. Before his death in Newark in 1216, John had requested to be buried at Worcester. He is buried between the shrines of St Wulstan and St Oswald (now destroyed).  The cathedral has a memorial, Prince Arthur's Chantry, to the young prince Arthur Tudor, who is buried here. Arthur's younger brother and next in line for the throne was Henry VIII. Worcester Cathedral suffered badly from Iconoclasm but was spared total destruction by Henry VIII during the English Reformation because of his brother's chantry in the cathedral.  An epitaph in Latin to Henry Bright, headmaster of the King's School, Worcester, can be found near the north porch. Other notable burials include:

Library.

The Cathedral Library at Worcester, located since the 19th century in the loft above the South Nave, contains nearly 300 medieval manuscripts, 55 incunabula, and 5500 post-medieval printed books. Of particular note are the Worcester Antiphoner (the only book of its kind to survive the Reformation), the will of King John and a 1225 copy of Magna Carta. The large scriptorium at Worcester produced many manuscripts and was a place of work for many famous scribes, such as the chronicler John of Worcester and the unnamed monk identified by his distinctive handwriting as The Tremulous Hand of Worcester.

Misericords.

Thirty nine of the misericords date from 1379 and include a complete set of the Labours of the Months. The subject matter includes biblical stories, mythology and folklore including N-07, "The Clever Daughter" which shows a naked woman draped in a net, riding a goat and carrying a rabbit under her arm. Three of the misericords are Victorian replacements such as N-02, "Judas in the jaws of Satan".

Bells.

The tower has a ring of twelve bells plus three semitone bells and a non-swinging bourdon. The current peal of 15 ringing bells were cast in 1928 by John Taylor & Co., of Loughborough, from the metal of the original ring cast in 1869. The ring is the sixth heaviest ring of twelve in the world, only the bells in the cathedrals of Liverpool, Exeter, York and St Paul's, London & St Mary Redcliffe church in Bristol are heavier. The bells are also considered to be one of the finest toned rings ever cast. The bells hang in a wooden frame that was constructed in 1869 for the previous ring. Worcester Cathedral is unique in having a purpose-built teaching centre equipped with eight special training bells, linked to computers.

Music.

Worcester Cathedral has three choirs: Worcester Cathedral Choir (the principal choir which has both boys' and girls' sections, normally working independently), Worcester Cathedral Voluntary Choir, and Worcester Cathedral Chamber Choir. All three were involved in the BBC broadcast of the midnight and Christmas morning services in 2007, with the boys and the girls of the Cathedral Choir, respectively, taking the lead in the two services. Since the 18th century, Worcester Cathedral Choir has taken part in the Three Choirs Festival, the oldest music festival in the world.  The composer Edward Elgar spent most of his life in Worcestershire. The first performance of the revised version of his Enigma Variations – the version usually performed – took place at the cathedral during the 1899 Three Choirs Festival. He is commemorated in a stained glass window which contains his portrait.  Worcester Cathedral has a long history of organs dating back to at least 1417. There have been many re-builds and new organs in the intervening period, including work by Thomas Dallam, William Hill and most famously Robert Hope-Jones in 1896. The Hope-Jones organ was heavily re-built in 1925 by Harrison & Harrison, and then regular minor works kept it in working order until Wood Wordsworth and Co. were called in 1978. It was a large four-manual organ with 61 speaking stops. It had a large Gothic Revival case with heavily decorated front pipes as well as two smaller cases either side of the quire.  This organ (apart from the large transept case and pedal pipes) was removed in 2006 in order to make way for a new instrument by Kenneth Tickell, which was completed in the summer of 2008. The nave has a separate three-manual Rodgers organ.  Notable organists at Worcester have included Thomas Tomkins (from 1596), Hugh Blair (from 1895), Ivor Atkins (from 1897) and David Willcocks (from 1950). From 2012-2018 the Director of Music and Organist was Peter Nardone.

Events.

Worcester Cathedral is the host of the annual graduation ceremonies for the University of Worcester. These ceremonies are presided over by the vice chancellor of the university, and take place over four days in November.  Since 2018 Worcester Cathedral became the host to the annual Honours celebration of the Royal Life Saving Society UK, celebrating the long service and meritous achievements of their lifesaving members.

Worcester Cathedral, is an Anglican cathedral in Worcester, England, situated on a bank overlooking the River Severn. It is the seat of the Bishop of Worcester. Its official name is the Cathedral Church of Christ and the Blessed Mary the Virgin, of Worcester. The present cathedral church was built between 1084 and 1504, and represents every style of English architecture from Norman to Perpendicular Gothic. It is famous for its Norman crypt and unique chapter house, its unusual Transitional Gothic bays, its fine woodwork and its "exquisite" central tower, which is of particularly fine proportions.

La cathédrale de Worcester est une cathédrale anglicane située sur les bords de la Severn à Worcester, en Angleterre. Elle est le siège de l'évêché anglican de Worcester. Son nom officiel est « l'église cathédrale du Christ et la Très Sainte Vierge Marie la Vierge de Worcester ».


Description of the structure.

Oblique foliation is mainly encountered in shear zones, where it forms as a result of the shearing deformations within the affected zone. As the name implies, this foliation/fabric takes on an oblique attitude to the shear-zone boundary (i.e. the fabric attractor) and internal layering, usually an angle of about 20°–40°, or less. (In some shear zones, even angles less than 5° are reported, yet angles steeper than 45° are also known). A closer look reveals that the foliation/fabric is created by the parallel arrangement of a multitude of similar oriented small grains, which are slightly elongated in the foliation direction. Oblique foliation thus represents primarily a shape-preferred orientation (SPO).  In their geometrical arrangement, oblique foliations are somewhat similar to (type I) S-C-fabric, in which the elongated grain fabric becomes a true schistosity/foliation. Occasionally mica fish get incorporated into oblique foliations; this structure has been called type II S-C-fabric by Lister & Snoke (1984).

Formation of the structure.

Oblique foliation is a fabric that has achieved a steady state, but does not represent the total accumulated strain.  The structure is thought to result from the interplay of passive flattening and rotation of grains in a non-coaxial flow field on one hand and grain boundary migration destroying the developing shape fabric at the same time on the other hand. The shearing deformation therefore is responsible for aligning the grains with the maximum extension direction of the "incremental" strain ellipsoid (the instantaneous stretching axes or ISA), whereas the process of dynamic recrystallisation opposes this by forming new equidimensional grains free of strain (by grain boundary migration); in order to achieve strain-free grains, a part of the developing shape fabric simultaneously must be destroyed.  Hence, during progressive deformation, the foliation remains relatively stationary in orientation with respect to the kinematic frame of reference. Another consequence is that the orientations of an oblique foliation generally lag behind the attitude of the "total" strain ellipsoid. The foliation never reaches the attitude of the flow plane and therefore only represents a part of the entire deformation history.

Occurrence.

Oblique foliation has been found mainly in mono-mineral rocks, but can also occur in poly-mineral rocks. The structure occurs in the entire metamorphic range from low-grade to high-grade rocks. Major occurrences are mono-mineral layers of quartz, muscovite, and calcite in layered mylonites. The structure has been described for quartz in quartzites, for calcite in carbonates and for olivine in peridotites. Oblique foliation is also known to occur in rock analogues like ice and synthetic octachloropropane.

Theoretical considerations.

The angle of the oblique foliation with the fabric attractor can be considered theoretically as a function of: By measuring the angle of the oblique foliation, attempts have been made to determine "W". Yet this method is problematic, because it neglects all the other parameters at work. Oblique foliations, whose angle with the fabric attractor exceeds 45°, pose a different problem difficult to reconcile with the available theory. One possible explanation for this seemingly paradoxical arrangement may be found in transtensional shear zones transposing the ordinary oblique foliation into steeper attitudes by simultaneous extension.

Importance.

Oblique foliations/fabrics find their most important use as "shear sense indicators" in mylonitic shear zones. The foliation/grain elongation always leans into the direction of shear, i.e. in a dextral shear zone, the foliation leans to the right and therefore dips to the left, and vice versa for sinestral shear. Combined with other shear sense indicators such as δ-objects, oblique foliations establish the movement sense quite clearly.

Oblique foliation, "steady state foliation" or oblique fabric is a special type of a tectonically produced foliation or fabric, most commonly in quartz-rich layers. The microtectonic structure can be used to determine the shear sense in shear zones and their associated rocks, usually mylonites.

La foliation oblique ou texture oblique est une foliation/texture spéciale produite pendant la déformation cisaillante. Elle est bien exprimée dans les lits quartzeux des mylonites. En microtectonique cette structure sert à déterminer le sens de cisaillement dans le les zones de cisaillement.


Tennis career.

Juniors.

Ho first came to the tennis world's attention as an exceptionally successful junior player. He won several junior tennis events in the 1980s, and set a number of 'youngest-ever' records.

Pro tour.

In August 1988, Ho became the youngest male player in the open era to play in the main draw of the US Open singles at the age of 15 years and 2 months. He lost the first round match to Johan Kriek 6–4, 7–6, 7–6. That same month, Ho became the second youngest male player to win a main draw match at a top-level tour event when he beat Matt Anger in the first round at Rye Brook 6–4, 3–6, 6–4, just after Argentina's Franco Davín.  Ho's early successes drew many comparisons with Michael Chang, another Asian American tennis player who achieved great success as a junior. However Ho did not manage to make the same kind of impact on the professional circuit as Chang (who went on to win the French Open and reach the World No. 2 singles ranking). Ho enjoyed some success in satellite tournaments, but did not win any top-level singles events on the tour. He did, however, win four tour doubles titles (Beijing in 1994, and Beijing, Hong Kong and Indian Wells in 1995).  Ho's professional career was hampered by injuries. In 1995, Ho and Brett Steven became the fastest-ever losers of a match at Wimbledon. In the very first point of their Men's Doubles match, Steven served and Ho tried to intercept the return at the net, only to injure his back. The pair thus had had to forfeit the match after just one rally, which had lasted all of five seconds. The back injury was to recur again in future years, and eventually led to Ho's retirement from the tour in 1997.  During his professional career, Ho reached career-high rankings of World No. 85 in singles and World No. 13 in doubles. His career prize-money totalled $793,819.

Post-retirement.

Since retiring from the tour, Ho has completed a degree at Rice University in Houston and worked as a tennis journalist.  In 2011, Ho was inducted into the USTA Florida Hall of Fame.  He is currently a partner at global recruiting firm Heidrick & Struggles in Houston, TX.

Thomas Ho (born June 17, 1973, in Winter Haven, Florida) is a former professional tennis player from the United States. His parents are immigrants from Taiwan.

Thomas "Tommy" Ho, né le à Winter Haven en Floride aux États-Unis, est un ancien joueur américain de tennis. Il débute avec une carrière en junior très prometteuse où il bat des records de précocités, il remporte 17 titres aux États-Unis, deux Orange Bowl et l'USTA National Championships, la presse Américaine du tennis le nomme junior de l'année. Il devient le plus jeune joueur à entrer dans le tableau principal de l'US open en 1988 à 15 ans et 2 mois, il s'incline face à Johan Kriek 6–4, 7–6, 7–6. Il devient le mois suivant le deuxième plus jeune joueur après Franco Davín à remporter un match sur le circuit ATP en battant Matt Anger à Rye Brook 6–4, 3–6, 6–4.


Storyline.

The game stars Steve, who awakes with a case of amnesia in a strange town in 1953 called Harvest. No one there believes he is genuinely amnesiac. All of the town inhabitants are extremely eccentric and many appear to be more a satire or stereotype than real people. They all continuously stress to Steve that he should join the Lodge, a large building (reminiscent of the Hagia Sophia) located at the center of town that serves as the headquarters of the Order of the Harvest Moon. Steve visits the Sergeant at Arms at the Lodge, who tells him that all of his questions will be answered inside the building. To enter, he must first join the Order of the Harvest Moon. But in order to join, he must perform a series of tasks that range from simple vandalism to arson for his initiation.  While snooping around town, performing these tasks and learning more about Harvest, Steve visits the Pottsdam residence. Here he meets the overweight and perverted Mr. Pottsdam, who tells Steve that he is to marry his daughter, Stephanie, in a few weeks. Steve meets his alleged wife-to-be upstairs. She explains that she has amnesia as well, and, like Steve, notices that something doesn't seem right about the town. Over a series of days Steve successfully performs all of the required tasks. When he visits Stephanie in her room, he finds nothing but a mutilated skull and spinal cord. He takes it to the Sergeant of Arms and asks him if this is really the remains of Stephanie, to which the Sergeant explains that, inside the Lodge, he will learn the truth, and grants Steve access.  Inside the Lodge Steve visits three floors consisting of mayhem and murder. He must solve various puzzles along the way as well as visit different rooms, referred to as “temples” by their occupants, where he must take on several moral decisions. Eventually he makes it to the Inner Sanctum, where he talks to Principal Herrill of Harvest's Gein Memorial School, who explains that he is second in command of the Harvest Order and is to be addressed as Vice Muck Herrill. The head of the Harvest Order, the Grand Muckity Muck, shares a few short words with Steve, and then attacks him. Steve kills the Grand Muckity Muck and meets the Sergeant at Arms one last time.  He reveals Stephanie to him, who is alive but hooked up to a special torture device, which gave her pain whenever Steve climbed a rope in the Lodge. He releases her from the device and explains to Steve that everything in Harvest is created by a virtual reality simulator, which he and Stephanie are hooked up to. The Sergeant at Arms explains that this simulation was created in hopes of successfully turning Steve into a serial killer in real life. He then gives Steve an ultimatum: Marry and live out the rest of his life with Stephanie in the virtual reality that is Harvest or kill Stephanie. She will die in real life but Steve will be released and free to live in the real world as a serial killer.  If the player chooses to kill Stephanie, Steve beats Stephanie to death and then removes her skull and spinal cord. After the murder is complete, Steve awakens within the virtual reality simulator. Steve, hitchhiking, brutally murders the driver. Steve returns home, where he plays "Harvester" with his computer. His mother disapproves the game and criticizes violence in video games by saying that people who watch violence commit violence. Steve ridicules his mother's assertions and laughs at her comparison of violent media to "Road Runner cartoons."  If the player chooses to spare Stephanie's life, the Sergeant at Arms expresses disappointment. Steve says that he'd rather die than become a serial killer, to which the Sergeant at Arms responds that he should enjoy his life "such as it is". Steve marries Stephanie in a ceremony officiated by the Sergeant at Arms and the two have a child together. Their graves are then shown, followed by the death of their bodies in real life as their virtual lives only lasted a few minutes.

Gameplay.

The game utilizes a point and click interface. Players must visit various locations within the game's fictional town of Harvest via an overhead map. By speaking to various townspeople and clicking on special "hotspots", players can learn information and collect items that progress the game's story and play. "Harvester" also features a fighting system where players can attack other characters by selecting a weapon and then clicking on the target. Both the target and the player's character have a limited amount of health available, allowing for either the player or the target to die. Players can choose to progress through the game by solving puzzles or by killing one of the non-playable characters.

Development and controversy.

"Harvester" was developed by FutureVision (renamed DigiFX by the time of the game's release). Writer/director Gilbert P. Austin recounted:  "Harvester" was first announced to the public at the Consumer Electronics Show (CES) in January 1994 in Las Vegas. The video footage was all filmed in the back warehouse of publisher Merit Software. Though he was only contracted as the game's writer, Austin voluntarily directed the filming to ensure it stayed true to his vision for the game. Austin finished the creative work in autumn 1994 and moved on to the other projects, leaving producer Lee Jacobson in sole charge of the remaining development. The game was set to be released the same year but the programming took two years to finish, and it became a commercial failure.  In a December 1996 press conference, Dr. David Walsh released a list of games that he considered to be excessively violent. Jacobson publicly demanded that "Harvester", which was not included in Dr. Walsh's list, be added to it. Gaming journalist Christian Svensson described Jacobson's actions as "shameless", and did not refer to Jacobson, DigiFX, or "Harvester" by name so as not to provide positive reinforcement for such publicity seeking.  The scene in which children cannibalize their mother was censored in Europe. In Germany, the game was banned.  Kurt Stephen Kistler, who played Steve Mason, was arrested for possession of child pornography in 2010.  The game was designed by DigiFX Interactive and published by Merit Studios in 1996. On March 6, 2014, Lee Jacobson re-released it in GOG.com, for PC and Mac. On April 4, 2014, Night Dive Studios re-released it in Steam for PC and Linux.

Reception.

"Harvester" received "mixed or average" reviews, according to review aggregator Metacritic. "PC Gamer" gave "Harvester" a positive review upon its initial release, but panned it in a 2011 review where they called it the "goriest, most confusing, and above all "stupidest" horror game ever." "Allgame" remarked that the game's delayed release negatively impacted its reception, as the game felt dated when it was finally released. They felt that this was indicative of the game as a whole, as "conversations with characters are frustrating and often make little sense, plus the manner in which the plot develops is disappointing.... there are things that are never explained, and the final third of the game is dull and pointless." "GameSpot"'s review was mixed, as they felt that there was "nothing actually revolutionary going on in "Harvester"" but praised the game's full-motion video segments as "truly disturbing" and commented that it had "tried-and-true adventure mechanics with entertaining twists".  "Entertainment Weekly" gave the game a B+."

Harvester is a 1996 point-and-click adventure game written and directed by Gilbert P. Austin, known for its violent content, cult following, and examination of the relationship between fictional violence and actual violence.

Le, Lee Jacobson a sorti une version pour GOG.com sur PC et Mac puis le, Night Dive Studios a sorti une version pour Steam sur Windows et Linux.


Early life.

Hans Grimm was born in Wiesbaden, in the Prussian province of Hesse-Nassau, the son of Julius Grimm (1821–1911), a professor of law who retired early and devoted his time to private historical and literary studies and to political activity as a founder member of the National Liberal Party, which he represented in the Prussian Abgeordnetenhaus parliament, and also as a founder member of the German Colonial Society. His mother, Marie Grimm (1849–1911) was a daughter of the Austrian sparkling wine manufacturer Robert Schlumberger, ennobled "von Goldeck" in 1878.  Shy and reclusive as a child, Hans Grimm showed an interest and aptitude for writing and in 1894 started to study Literature and French at the University of Lausanne. Under pressure from his father, however, he left university in 1895 and went into business, working for a German company in Great Britain (in Nottingham and London), and then in the British-ruled Cape Colony (in Port Elizabeth and East London), where he also rented a small farm.

Works.

Although Grimm's South African sojourn lasted only fourteen years, from 1897 to 1911, it had a profound effect on him: with few minor exceptions all his literary work — several collections of short stories and novels — is set in Southern Africa. His most famous novel is "Volk ohne Raum" (1926). The programmatic title ""A people without space"" indicates Grimm's belief that Germany's problems, exacerbated by defeat in the First World War, were caused by its lack of space at home or in overseas colonies: individuals, and therefore the nation, were unable to develop to their fullest potential. The novel established him as one of Germany's leading writers and demonstrated clearly his political sympathies with the political Right in Weimar Germany, and the title became a popular slogan of the National Socialist movement. The commercial success of this work – sales of the single volume edition amounted to 500,000 by 1943 - clearly shows the extent to which it struck a chord with German readers in the 1920s and 1930s.  From a strictly literary point of view — and leaving their ideological bias to one side — the most readable of Grimm's works are, however, his "Novellen" and short stories, in which the discipline imposed by restricted space forces him to abandon the discursive wordiness of "Volk ohne Raum" (1344 pages in the one-volume edition).

Nazism.

Grimm had been a sympathizer of the National Socialists since 1923. He was never a member of the NSDAP, but he openly campaigned in the "Göttinger Tageblatt" newspaper for Hitler's second ballot in the 1932 Reich presidential election. Grimm believed that only they could restore German national dignity and economic and political stability, but his relationship with the Party — of which he never formally became a member — became increasingly strained, as he fell out of sympathy with the illegality of its methods.  In a centenary address ("Der verkannte Hans Grimm", Lippoldsberg 1975), designed to restore Grimm’s reputation, Klaus von Delft was able to cite letters of complaint from Grimm to the Nazi authorities on a number of subjects: the infringement of the right of confidentiality at the ballot box; the behaviour of the Hitler-Jugend and the Nazi student association; the coupling of foreign and domestic policy issues in the 1936 referendum on Hitler's rule; and criticism of Hitler’s presentation of the murders of the "Night of the Long Knives" in 1934 as due judicial process. It is, however, indicative of Grimm's stance that von Delft is not able to find or cite any criticism of National Socialist racial policy. In 1938 Grimm was threatened with imprisonment by Propaganda Minister Joseph Goebbels and withdrew from public life.  Despite everything, however, even after 1945 Grimm remained true to his political convictions. In a pamphlet "Die Erzbischofsschrift. Antwort eines Deutschen", (1950), a response to a message from the Archbishop of Canterbury to the German people, Grimm described Germany's war of aggression as an attempt to defend "European Culture" against Communism and blames Great Britain for escalating a local conflict into a global war. In 1954, having failed to gain a seat in the West German parliament for the extreme right-wing "Deutsche Reichspartei", he published a detailed defence of National Socialism under the title "Warum, woher aber wohin? (Why, whence, but whither?)".

Later life.

In the late 1930s, Grimm lived in Lippoldsberg restoring a number of monastic buildings that were left over from World War I. Consolidating his interest in real estate after World War II, he finished buying the monasteries, which were essentially fixer-uppers. Nevertheless, he was far from being overwhelmed with repairing these monasteries. He actually found enough time after 1949 to devote to his numerous literary activities, publishing his Lippoldsberger Dichtertage (Lippoldsberg Writers' Congresses).  Even though he tried to make himself prominent in literary circles, as well as in political circles of a nationalist or conservative bent, most of post-war Germany found him to be a man of increasing irrelevance.  He died in 1959 in Lippoldsberg.

Selected works.

Fiction:  published posthumously:  Non-fiction:

Hans Grimm (22 March 1875 – 29 September 1959) was a German writer. The title of his 1926 novel "Volk ohne Raum" became a political slogan of the expansionist Nazi "Lebensraum" concept.

Hans Emil Wilhelm Grimm (né le à Wiesbaden, décédé le à Lippoldsberg), est un écrivain allemand travaillant avec des expressions populaires de pangermanisme, qui favorisèrent le nationalisme et la politique du chancelier Adolf Hitler.


Life.

In his youth, Imar became a monk at the Priory of Saint-Martin-des-Champs in Paris, a community belonging to the Cluniac Order, later being sent to the motherhouse of the Order, where he professed his solemn vows. Some time after that, he was elected as Abbot of the Abbey of Sainte-Marie la Neuve near Poitiers. He later served as the superior of the, located near Nevers. He was a friend of St. Bernard of Clairvaux, who mentioned him in his letters.  Pope Innocent II appointed Imar the Cardinal-Bishop of Tusculum (whose seat was later moved to Frascati) in the consistory celebrated in March 1142, and he received the episcopal consecration from that pope in the Lateran Basilica later that month. He participated in the papal elections of September 1143, March 1144, July 1153 and December 1154, and signed as witness the papal bulls issued between April 19, 1142, and February 18, 1159. He served as papal legate to England during the pontificate of Pope Lucius II (1144–1145). He became Dean of the Sacred College of Cardinals in 1153.  After the double papal election of 1159, Imar became a supporter of the Antipope Victor IV and consecrated him to the episcopate in the Abbey of Farfa on October 4, 1159, with the assistance of the Bishops Ubaldo of Ferentino and Riccardo of Melfi. Due to this, he was excommunicated and deposed from his titles by Pope Alexander III, historically considered to be the legitimate pope. Imar then participated in the schismatic Council of Pavia of February 1160, which anathematized Alexander. Soon after this, he submitted to Alexander and retired to the Abbey of Cluny, where he died in 1161.

Imar, O.S.B. Cluny (died at Cluny on October 28, 1161) was a French Benedictine abbot, who served as a bishop and cardinal.

Imar ou Icmar de Tusculum (né en France et mort à l'abbaye de Cluny le ) est un cardinal français du, membre de l'ordre des bénédictins.


Synopsis.

"Hallowed Be Thy Name" has remained in almost all of the band's set-lists since the album's recording, the only exceptions being the Maiden England World Tour 2012–14, and the second leg of the Book of Souls World Tour in 2017. Allmusic describes it as "perhaps the most celebrated of the band's extended epics; it's the tale of a prisoner about to be hanged, featuring some of Harris' most philosophical lyrics." Several band-members have since stated that it is one of their favourite tracks, with Bruce Dickinson describing it as "fantastic" and that performing it live is like "narrating a movie to the audience."  It is one of the most covered songs in Iron Maiden's catalogue, with versions released by artists such as Dream Theater, Machine Head, Cradle of Filth and Iced Earth. Iron Maiden also recorded the song as part of Channel Four's 2007 television series, "Live from Abbey Road", while a version recorded for BBC Radio 1 in 2005 was used as a B-side on "The Reincarnation of Benjamin Breeg" single. The song's title is a line from the Lord's Prayer.

Songwriting lawsuit.

A section of the lyrics are lifted from Beckett's 1973 song "Life's Shadow". Iron Maiden manager Rod Smallwood was the agent for Beckett and a teenage Steve Harris saw the band play this song live. Harris and Murray settled with one of the credited songwriters, Robert Barton. The other songwriter, Brian Ingham, has sued Iron Maiden for his share of the profits from the song. Ingham was unaware of the matter until 2011 and Barton claimed to be the sole songwriter during the original settlement.  On 12 March 2018, it was reported that the band had settled the case out of court. The group's lawyers had argued that Harris initially used the lyrics as a placeholder and did not have time to change them before the album's release. A spokesperson for the band states that they settled out of court for pragmatic reasons and to avoid escalating legal fees.

"Hallowed Be Thy Name" is a song written by Steve Harris for the 1982 Iron Maiden album "The Number of the Beast". It has been acclaimed as one of the greatest heavy metal songs of all time and is also considered one of the band's signature songs.

Hallowed Be Thy Name est une chanson écrite par Steve Harris pour l'album "The Number of the Beast" du groupe anglais de heavy metal Iron Maiden.


Synopsis and interpretation by Tolkien.

Hnæf, son of Hoc Half-Dane, is the lord of a Danish people who have conquered part of Jutland (probably the northern part of the Cimbrian Peninsula) and exiled its former Jutish rulers. Finn, king of Frys-Land (modern-day Friesland in the Netherlands) has allowed dispossessed Jutes to settle in his lands and enter his service. Finn marries Hnæf's older sister Hildeburh, and sends their son (whose name was probably Friðuwulf) to be fostered in Hnæf's household.  Around the year AD 450, Hnæf sails to Frys-Land in the autumn; his purpose is to return Finn's now-grown son and spend the winter in Finn's citadel, celebrating Yule. He brings a retinue of some sixty thanes. Chief among these thanes is a Jute named Hengest, leader of a band of Jutes who have taken service under Hnæf. Unfortunately, and foreseen by no one, when they arrive at Finn's stronghold they find that many of Finn's thanes are also Jutes, particularly one Garulf, who seems to be the rightful heir to the kingdom conquered by Hnæf's people; and these Frisian Jutes are at blood feud with Hengest and his band, because Hengest supports the conquering Danes, if for no other reason. This would explain why Hildeburh "had no cause to praise the fealty of the Jutes," since that fealty led to the re-awakening of the feud, which killed her brother, husband, and son.  Finn (who seems guiltless in Tolkien's interpretation) tries to prevent trouble by separating the parties, and allowing Hnæf and his thanes to occupy the royal hall, while he removes his own thanes to a different building. However, the Frisian Jutes make a pre-dawn attack, hoping to take Hengest and his band by surprise. But the Danes have been expecting trouble, and a watchman sees the light of their approaching torches. He asks rhetorically, "What is this light? Is it the dawn in the East, or is it the flight of a dragon, or are the gables burning?" Hnæf answers, "Neither is this the dawn in the East, nor is it the flight of a dragon, nor are the gables of this hall burning," it is an attack. Prepared, the Danes and Hengest's Jutes barricade the two doors of the hall against attack. Garulf is warned by one Guðhere not to risk his "precious life" in the assault, but he attacks and is the first to fall. Finn's Frisian thanes, who have ties of marriage and friendship to Finn's Jutish thanes, join in the fight against the Danes. The Danes hold the hall for five days without losing a man. On the morning of the fifth day the Frisians force their way into the hall, and in the battle, both Hnæf and Friðiwulf are killed. (It is not clear which side Friðiwulf was fighting on, but Tolkien thinks it likely he was staying in the hall with Hnæf, his foster-father and uncle; this would explain why "Beowulf" emphasises that Friðiwulf was laid on the funeral pyre at Hnæf's side.) The surviving Danes, and Hengest's Jutes, drive the Frisians and Jutes out of the hall and re-barricade the door.  At this point Finn (who may not have joined in the fight personally) intervenes and offers to make a bargain with the survivors. As Tolkien points out, the Danes had several advantages:  Inside the hall, the survivors are in two groups: Danes, led by a chief thane who is described as "Hunlafing" ("the son of Hunlaf") and Jutes, led by Hengest. The Jutes are Hengest's own band, and owed loyalty to Hnæf only because Hengest followed him. Finn at first tries to make peace with the Danes only, but the Danes loyally insist that any peace agreement must include Hengest and his men. Finn agrees, and swears an oath of peace: the Danes and Hengest's men will lay down their arms, and since they cannot leave Frys-Land until the winter ends, they will sit at Finn's table and technically accept him as their protector (since he was now their only possible source of food and maintenance, and they had intended to be his guests throughout the winter anyway.) Finn gives the Danes a separate hall to dwell in for the winter, specifying that they shall share it with the sons of the Jutes (meaning Hengest and his band.) He also swears that any one of his own thanes who tries to renew the feud (by taunting the Danes that they now follow the slayer of their lord) will be punished, possibly with death, by Finn himself. The bodies of Hnæf and Friðiwulf are honourably burned.  Over the winter, the Danes and their Jutish allies brood over the fall of Hnæf. Hengest is faced with a conflict of duty: whether to honour the peace-treaty with Finn, or to honour his duty to avenge his fallen lord. Finally the son of Hunlaf takes a sword "Hildeleoma" ("Battleflame") which was probably Hnæf's sword, and lays it in Hengest's lap. Hengest "does not refuse the world's counsel" (that is, he goes along with what everyone agrees is right) and decides that his loyalty to Hnæf must outweigh his obligation to Finn. (In any case, Tolkien points out that we do not see Hengest swearing any oath to Finn; we only see Finn swearing oaths to Hengest and the Danes.) When the spring comes, the Danes sail home and tell the story of the downfall of Hnæf. They return to Finn's stronghold in force. Hengest, having remained in Frys-Land under the guise of upholding the terms of the peace-treaty, opens the gates to the invaders and the Danes sack Finn's stronghold, kill Finn and all his men, loot and burn the city and return home, taking Hildeburh with them.

Finn and Hengest is a study by J. R. R. Tolkien, edited by Alan Bliss and published posthumously in book form in 1982.

, de son titre complet, est un ouvrage de, édité à titre posthume par Alan Bliss en 1982. L'ouvrage présente deux textes en vieil anglais, ', manuscrit publié en 1705 sous le nom "" et ', composés des vers 1066 à 1159 du poème médiéval "Beowulf", qui présentent tous deux une scène de bataille entre les Danes et les Frisons sur le lieu de Finnsburuh. Tolkien y étudie la relation entre les deux versions, ainsi que les relations entre les personnages historiques.


Location.

The Martyrs Memorial is located on the heights of Algiers, in the municipality of El Madania, west of the Bois des arcades, east of Diar el Mahçoul and north of the plaza shopping center Riadh El Feth. It overlooks the neighborhood of Hamma (common Belouizdad) and the Botanical Garden Hamma (known as Jardin d'essai) in the north. The monument has been erected on the site of an ancient military fort.

Description.

Consisting of three stylized fins that join mid-height, the concrete monument built by the Canadian company Lavalin, based on a model produced in the Fine Art Institute of Algiers, under the leadership of Bashir Yelles, reaches a height of. Above the three supporting fins, at from the ground, is an Islamic style turret with a diameter of and a height of, topped by a dome of. It rests on an esplanade that burns an "eternal flame" and includes a crypt, an amphitheater and the National Museum of El Mujahid (underground).

Construction.

The project to build a memorial in memory of the dead from the War of Independence is the brainchild of President Houari Boumedienne. Its implementation was, however, completed under the presidency of his successor Chadli Bendjedid.  The company Lavalin is responsible of the studies and construction of the monument. Several Algerian artists involved, like the painter Bashir Yelles, the calligrapher Abdelhamid Skander and the Polish sculptor Marian Konieczny.  The completion of the work was a real technological challenge because of the constraints inherent to the geometry of the assembly, especially the curvature of the fins, the situation of the site at the edge of a steep cliff and high seismicity of the region. Pierre Lamarre, director of engineering and structural design, Claude Naud, expert planning and construction methods, along with Bashir Yelles, imagined a solution that proved itself decisive and innovative.  Seven months (7 months and 20 day) (November 15, 1981 to July 5, 1982) were necessary to build this architectural work. The monument was inaugurated by the then President Chadli Bendjedid in February 1986.

The Maqam Echahid (", ", ) is a concrete monument commemorating the Algerian war for independence. The monument was opened in 1982 on the 20th anniversary of Algeria's independence. It is fashioned in the shape of three standing palm leaves which shelter the "Eternal Flame" beneath. At the edge of each palm leaf stands a statue of a soldier, each representing a stage of Algeria's struggle.

Le mémorial du Martyr, sanctuaire du Martyr ou Maqam E’chahid (en arabe : ) est un monument aux morts surplombant la ville d'Alger, érigé en 1982 à l'occasion du de l'indépendance de l'Algérie (), en mémoire des chahids, les combattants de la guerre d'indépendance algérienne morts pour la libération du pays.


Tyrrell P34: four wheels at the front.

The front wheels of an open-wheeled F1 car generate aerodynamic drag. The thinking behind the Tyrrell P34 was that this drag effect could be reduced by using smaller diameter tyres at the front. At the time, conventional F1 front wheels would measure around 16" (40 cm) diameter but Tyrrell planned to use just 10" (25 cm) diameter wheels. The corresponding loss of front-end grip was overcome by incorporating two front wheels per side thus actually increasing grip as well as decreasing drag. The design incorporated a system whereby all four front wheels could steer the car.  The P34 was reasonably successful with the two cars taking a memorable 1–2 in the 1976 Swedish Grand Prix. The Tyrrell team also finished 3rd and 4th overall in the championship. The car was less successful in 1977 however and the idea was dropped. Reasons given were that although Goodyear had manufactured special tyres for the car, the tyre company had failed to match the development work on them compared to the normal sized tyres used by other teams. With all four front wheels steering the car, Tyrrell also found that the P34's complex four-wheel front suspension assembly added a lot of weight to the car.

March 2-4-0: four wheels at the rear.

At March Engineering in Bicester, designer Robin Herd had watched the P34 experiment closely and, by late 1976, had come to the conclusion that the 'four front wheels' concept might have been a blind alley. In his assessment, the improved aerodynamics at the front were largely negated by the rear tyres which at 24" (60 cm) diameter would still have accounted for 30 to 40% of the car's total drag. He also felt that with a modern rear wheel drive F1 car, the extra grip could be employed more usefully for the driven wheels.  With this in mind, Herd drew up plans for a six-wheeled car with four driven wheels at the rear and all of the wheels the same 16" diameter. His theory was that with all six tyres the same size as the regular F1 front tyre, the car would not only be slimmer than normal F1 cars but would possess improved aerodynamic performance at the rear with much cleaner air passing over the wing. Four driven wheels would also mean better traction and, unlike the Tyrrell, there would be no problem with tyre development since the car would use exactly the same rubber as a conventional F1 car.  Herd called this concept '2-4-0', following the Whyte notation used to describe railway rolling stock: two wheels leading, four driven wheels, zero trailing wheels.

Design, construction & development.

With the apparent technical advantages of this concept laid out, Max Mosley (Herd's partner at March Cars) gave the go-ahead for a prototype to be built. Mosley noted that the P34 had generated a lot of additional publicity for Tyrrell and, aside from the technical merits, believed a March six-wheeler would be an attractive package to present to potential sponsors.  Unfortunately, the March team was at something of a low point financially during 1976/77 and the development costs of an all-new six-wheel car would be high. As a compromise measure, a 1976-design Cosworth DFV-powered March 761 was adapted by team mechanic Wayne Eckersley in a quiet corner of the Bicester factory. Existing parts from the factory stores were used wherever possible.  A key feature of a car with four driven wheels at the rear would be the transmission. An ingenious gearbox design was required to minimise any frictional power losses. It would also have to be stronger (and hence heavier) to counteract the higher torsional and flexural stresses that the close-coupled four-wheel-drive system would generate.  Herd's original design for the gearbox casing recognised these factors and specified a series of strengthening ribs to counteract the additional loading. However, at some point in development it was decided that the casting would be very complex and expensive to produce. By way of a cost-cutting measure, some of the ribs were duly removed from the drawing.  In fact, the design utilised a standard Hewland F1 gearbox for the first axle. To this, the new casing, gears and an extended pinion for the second axle were fitted. Practically, this meant that any 761 chassis could be easily adapted should the concept prove workable.  Once the 2-4-0 was partially built, the press were invited to the factory in late November 1976 for a viewing of the hitherto'secret' project. The unveiling generated a huge amount of interest with articles in several motor sport magazines plus a photograph on the cover of the following week's Autosport magazine (dated 2 December 1976).  Simultaneously, the company also outlined plans for a full running demonstration and developmental testing at Silverstone circuit scheduled for a fortnight later.

Testing.

The first test took place at Silverstone in late 1976. Unfortunately, on the initial lap the gearbox casing flexed and the gears became unmeshed. No immediate solution could be found and so the rear crown wheel and pinion were removed for the rest of the day's testing. Effectively the 2-4-0 had become a two-wheel drive car again. Fortunately for March, it was a wet day at the circuit and the driver Howden Ganley could not push the car too fast. Consequently, the test was reported as a success by the media.  The problems on the first lap highlighted the fact that the car needed a new, stronger gearbox casing and a serious development program. Unable to afford the time and resources that this would require, the 2-4-0 project was de-prioritised by the company.  In February 1977, the car — now fitted with a stronger gearbox — ran again at Silverstone with driver Ian Scheckter at the wheel. Although it was another wet day, the car was run up and down the Hangar Straight and, with four driven wheels, Scheckter reported that the traction was 'incredible'. Additionally, the events of the day again made Autosport magazine's front page (dated 10 February 1977).  But this was the end of 2-4-0's F1 development history. On its reappearance at the Belgium GP in June, the converted 761 chassis had been reconfigured as a conventional four-wheeler.

Myth of appearance at the Brazilian GP.

In August 2002 an article appeared on the 8W website that claimed, on the basis of an incorrectly identified photograph, that the 2-4-0 "may" have appeared in practice for the 1977 Brazilian Grand Prix at the end of January. The photograph in question actually showed the car testing at Silverstone in February 1977 and it is clear from contemporary reports of the Grand Prix that the 2-4-0 was not present. The author of the 8W article has now corrected the error but not before it was used as a source for a number of other websites.

Hill climbing.

In 1979 the 2-4-0 concept was revived by British Hillclimb specialist Roy Lane. Lane had bought a March 771 chassis and with Robin Herd's blessing was loaned the improved 2-4-0 transmission unit. The fact that the 2-4-0 was originally an inexpensive workshop conversion of the standard March F1 chassis meant that Lane was easily able to fit the unit to his car.  Taking advantage of four-wheel traction, Lane won several British hill-climbing events in the 771/2-4-0 that year with the first win at Wiscombe Park in May. However, over the season the car proved troublesome and Lane eventually switched back to the four-wheel configuration.

Legacy.

Despite only limited success in short duration racing events, the 2-4-0 concept was never disproven. It is possible that if a weight-shedding program had been pursued (possibly using stronger and lighter materials) and the car's suspect handling improved, the 2-4-0 could have proved successful in F1. The concept would certainly have adapted well to ground effect which was the coming technology in grand prix racing.  The WilliamsF1 team seem to have agreed with Herd's theory because in 1982 they built and tested a 2-4-0–style six-wheeler – designated the FW08B. However, any hopes of seeing a 2-4-0–style race car compete in a grand prix were dashed when the FIA banned all four-wheel drive systems in this category. The FW08B remains on display in the Williams's factory museum.  The March 2-4-0 story was not without a silver lining for the company that built it. As Max Mosley had surmised, the car was indeed a huge publicity magnet. Additionally, significant income was generated for the team when the Scalextric company purchased the rights to produce and market a best-selling 1/32 scale slot-racing replica.  The March 2-4-0 is currently housed in the Louwman collection in The Hague, the Netherlands, and it was raced at the 2014 Oulton Park Gold Cup.

The March 2-4-0 was an experimental six-wheeled Formula One racing car built by the March Engineering company of Bicester, UK. It was constructed in late 1976 and tested in early 1977.

La March 2-4-0 est une monoplace de Formule 1 expérimentale à six roues construite fin 1976 par March Engineering et testée au courant de l'année 1977.


History.

These were years of campaigns, meetings and activities to bring a longing ibaguereños and tolimenses come true, although the department still did not have professional squad, the idea of the creation of the team gave further impetus to the project. The newspaper El Comercio, edition of June 23, 1951 recorded the great "week Pro-stadium" event that took place between June 28 and July 8 of that year, with a parade of athletes, sports days and the great encounter between professional teams Millionaires and Bucaramanga. In a friendly match of the teams Deportes Quindio (professional) and Boca Juniors (amateur) Ibague on January 19, 1955, was determined to do the work when the famous court in Bethlehem touched himself Civil Military Chief Augusto Cesar Cuellar Velandia the match for nearly two hours of feet, when I take Humberto Gonzalez Ruiz to suggest the president the need for a stadium to Ibague. The newspaper La Epoca, led by Adriano Tribin Piedrahita, edition 105 of October 12, 1954 recorded a meeting of personalities, led by the Governor Cesar Cuellar Velandia, Mayor Lysimachus Parra Bernal, Secretary Bernardo Tello works and sports leaders, according to the newspaper, to define the site where the stadium would be built. According to the note, the Government of Tolima contributed 10,000 pesos and 7000 that were held by Nicholas Rivera, treasurer and great campaigner Pro-stadium. It was built in the July 20, 1955 in a record time of 55 days with the name Gustavo Rojas Pinilla stadium on a lot donated by the city of Avila Serrano. Its initial capacity was 3,000 spectators and the opening match between Boca Juniors and Deportes Tolima of Cali held on July 20, 1955 ended with away win Boca Juniors de Cali 3-2. It was listed as one of the most unusual stadiums in the country for not having protective mesh for fans as well as being the first to have direct tunnel onto the field. Thus, since 2000 has been held a total rebuild and modernize the regulation required by FIFA, in which the government, the town hall, and Gabriel Camargo Salamanca Coldeportes have contributed to achieve this worthy goal. In the last remodeling advance adequacy backstage, technical benches, lighting and made the expansion of the north stand.

Remodeling.

The first building of the stadium was made for 3,000. Then was expanded to 18,000 which took place in the years before the National Games in 1970, currently has a capacity to accommodate 28,180 fans.

Name.

The stadium has changed names several times over its history: initially called Gustavo Rojas Pinilla in honor of General President of the Republic at the time, later became known as St. Boniface in honor of the city (founded as San Bonifacio de Ibague) and currently Manuel Murillo Toro in honor of the politician and writer who was president of the republic on two occasions.

Events.

This scenario has had the opportunity to receive all kinds of sporting and cultural events: intercollegiate competitions, national games, the folk festival, among others. Regarding the Deportes Tolima The Manuel Murillo Toro has received an end of the first B 1994, Merconorte late 1997 and 1998, the finals of the Copa Mustang 2003-II, the final 2006-II and Postobon League final 2010-II in terms of the continental tournaments Copa Libertadores 2004, 2007,2010,2013; Copa Sudamericana 2006,2010,2012 today is the home of Deportes Tolima playing in the Primera A Colombian professional football.

The Estadio Manuel Murillo Toro is a sports arena located in Ibagué, capital of the department of Tolima. It currently has a capacity of 28,100 spectators.

Le stade Manuel Murillo Toro est un stade omnisports situé à Ibagué, en Colombie. Il est actuellement utilisé principalement pour des matchs de football.


Overview.

The applications provided by Beta Apps are in development, but are considered "mature" enough to be released in order to be tested by users worldwide. Anyone can submit feedback about applications, which goes to the development team. After a period of time, an application either "graduated", meaning it is released as a final version, or is removed from the site and placed in an archive.  The site facilitates beta applications being developed by Microsoft or select 3rd party developers for Lumia products. The applications are, of reasonably good quality, but may have rough edges and occasional service breaks, not commercialized yet, not guaranteed, and not officially supported, under active development, free of charge and not be used for commercial purposes  Applications may "graduate" to become commercial offerings, or they will be "archived" along with the lessons learnt based on user feedback.

History.

Nokia phones beta labs was launched as "Nokia Beta Labs" on 16 April 2007 only as a page linking to other Nokia beta applications, namely Sports Tracker, Wellness Diary and WidSets. On 13 August, Nokia employee Tommi Vilkamo announced the website's renovation and his role as the new Beta Labs manager on his blog.  After the rebranding Microsoft collecting feedback through UserVoice and has since launched several new applications such as Cinemagraph Beta and Gestures. Originally the site was operated by Nokia but Microsoft moved the development to a more feedback-orientated design in August 2014 to allow more users to add their feedback rather than just Nokia-developers. On 14 August 2014 it was announced the relocation of the Nokia Beta Labs website to a new site that host all new beta trials for Lumia apps.  Microsoft has discontinued the Nokia Camera Beta trial and re-released the Beta app as "Lumia Camera Classic" while implementing the new features in the Lumia Camera app, and has added OneDrive integration to Lumia Cinemagraph (formerly "Nokia Cinemagraph") after first trialing it in the Lumia Beta Apps site. On 25 February 2015 Join Conference (previously "Nokia Conference") was made public for all Windows Phones but republished under the "Microsoft Garage" and reduced the number of markets it was available in.  In May 2015 Microsoft released the Lumia Camera Beta app reminiscent to the Nokia Camera Beta app to test improvements, among the new features is the ability to select Office Lens from settings. Though these features are exclusive for newer PureView powered handsets, these devices include the Nokia Lumia 930, Nokia Lumia Icon, Nokia Lumia 1520, Microsoft Lumia 640, and Microsoft Lumia 640 XL.  On July 22, 2015 Microsoft launched a new version of the Lumia Creative Studio called "Lumia Creative Studio Beta" that added support for living images if the photographs were captured with the Lumia Camera.  On September 11, 2015 Microsoft announced that they would no longer accept any feedback via the Lumia Beta Apps site and would archive all older feedback and encouraged users to send feedback via the Windows Insider feedback application or through the Windows Phone Store, despite the discontinuation of the website no Lumia Beta App would be immediately removed from the store.  Nokia Beta Labs was reintroduced for Android-based Nokia smartphones in 2017 by HMD Global as Nokia phones beta labs.

Nokia phones beta labs is a service in which beta software for Nokia smartphones are available for public download. The service was originally launched as Nokia Beta Labs in 2007 by Nokia for S60-based Symbian devices, and later for the company's Windows Phone-based Lumia line. After the sale of the Nokia mobile devices division to Microsoft, the website was renamed Lumia Beta Apps. It was discontinued in 2015. The service was revived by HMD Global in 2017 for Nokia Android smartphones, allowing members to test Android 8.0 Oreo beta.

Lumia Beta Apps était un site web de Microsoft Mobile où étaient disponibles pour le téléchargement public les logiciels qui sont jugés assez mûrs pour être testés sur les téléphones mobiles et smartphones équipés des systèmes d'exploitation Symbian puis Windows Mobile et Windows Phone.


Biography.

Little is known about Qūnawī's personal life. As a young boy, Ṣadr al-Dīn was adopted by Ibn 'Arabī, whose pupil he was. Of Persian descent, he nevertheless lived and taught in the city of Konya (modern-day Turkey where he is known as Sadreddin Konevî). There he drew very close to Mawlāna Jalāl-e Dīn Rūmī and participated in his spiritual circle.  A master of ḥadīth, people came to Konya from distant lands just to study under him. But while he was reputed for his profound understanding of the Quran and Ḥadīth, he knew the ancient Peripatetic philosophy intimately, no doubt thanks chiefly to Ibn Sīnā, who commented extensively on the works of Aristotle. However, Qūnawī himself may have studied an Arabic translation of Aristotle's "Metaphysics," being one of a handful of truly insightful, post-Avicennan critics of Aristotle, even if he was not a full-fledged commentator in the spirit of Ibn Rushd.  Qūnawī's overall influence appears more strategic than wide. Moreover, some of his students found fame. He instructed Qutb al-Din al-Shirazi, who went on to author a commentary, now well-known, on Suhrawardi's "Ḥikmat al-Ishrāq". Another student of Qūnawī's, the Sufi poet Fakhr-al-Din Iraqi, was instrumental in introducing Ibn 'Arabī into the Persian language.

Mystical vs. philosophical knowledge.

After visiting the grave of Ibn 'Arabī a spell after his teacher and father-in-law had died, Qūnavī described a mystical experience he had about his teacher, Ibn 'Arabī, thus:  His recollection of this dream seems to indicate not just continuing deference to his teacher, but also what he saw as the practical end of reason. Though a different intellectual breed than his deceased mentor, Qūnavī too was a practising mystic, not just a thinker and teacher. In other words, he was a mystic who excelled in formal sciences like ḥadīth studies, Qurānic exegesis (tafsīr), dialectical theology (kalām), jurisprudence (fiqh), and philosophical sciences; and he corresponded with contemporaries like Nāsīr al-Dīn Ṭūsī, whose mathematical and astronomical discoveries have become integral to the science we know today.  Qūnavī's significance arises from his firm place in Islam's "post-Avicennan" (or, more precisely, post-Falsafah) period, of which Latin European Scholastics (themselves struggling with the problematics posed by Avicenna) were likely oblivious. And yet, the intellectual current to which he belonged provided the context for, among other developments, the development of systematic reason and the elaborate philosophical tradition that emerged in Iran, including the prodigal Sadr al-Din Shirazi, also called Mulla Sadra.  Although Qūnavī was single-mindedly devoted to the same general philosophical framework as Ibn 'Arabī's 'Abd al-Raḥmān Jāmī assured us that, despite the pupil's frustrated attempts to follow in his spiritual footsteps,[34] without a proper study of Qūnavī's works the true intention of Ibn 'Arabī regarding the so-called doctrine of Waḥdat al-Wujūd (a doctrine progeny has ascribed to Ibn 'Arabī) could not be discerned in any manner conforming to both reason and religious law (Jāmī 556). His relationship with the aging teacher notwithstanding, Qūnavī had to stake out his own personal connection to higher knowledge. At times, it seems, he distanced himself from Ibn 'Arabī altogether due to the emphasis on personal witness above the interpretation of others’ experience regardless of their social or spiritual station. Al-Munāwī (b. 1265) quoted him as saying that his teacher had striven to lead him to a level where God manifested Himself through flashes of manifestation to all seekers, but that he failed (NJK 222). Mystics describe a manifestation of this kind as a “flash,” because the “direct witnessing of the essence” resembles the light, speed, and evanescence of any ordinary flash or lightning.  Al-Qāshānī likened the “flash” to “the illumination appearing to a person that beckons and summons to the Presence of Proximity to the Lord for a journey within God.” Ibn 'Arabī referred to the deep tranquility felt by the saintly “friends of God,” the awliyā’, who take their repose in it. Because tranquility did not always occur to them, they could only take furtive glances at the manifestation, as if in a flash (Hakim 660-61).  Paradoxically, then, his relationship with Ibn 'Arabī provided Qūnavī with a sound justification for seeking a separate path to spiritual enlightenment, on the one hand, and for developing the proper terms with which to express overarching truths, on the other, which truths paradoxically were accessible only through personal experience, not anyone else's.

Problem of knowledge.

Qūnavī considered it his life's task to complete what Ibn Sīnā had begun with his Ishrāqī conception of knowledge. First, he shared with Ibn Sīnā and Ibn 'Arabī the goal of representing the intellectual/spiritual journey in communicable fashion. For any kind of knowledge or noetic discovery to be understood, it must be capable of being passed on to others (pupils, speculatively minded peers, etc.), rather than hoarded in the abstract ether of the mind, as it were. Whatever its technical complexities, it had to be didactically meaningful within a specific time and place, though without losing sight of the root object of knowledge.  He worked out his principles in several treatises. Their most concise and substantial statement consists of a theoretical introduction to his magnum opus, "I'jāz al-bayān," the main body of which consists of a mystical exegesis of the "Sūrat al-Fātiḥah," the opening chapter of the Quran. In that introduction, Qūnavī plotted the transition from the demonstrative logic of Avicenna's “theological science”, 'ilm ilāhī), to a different kind of logic one might call an “exegetical grammar,” as more or less taught by Ibn 'Arabī.  To the followers of Ibn 'Arabī, “exegetical grammar” was vastly more suited to the paradoxical movements of the spirit, “dialogue” with God, and in a purely epistemological sense, the true “knowledge of the realities,” an expression that Qūnavī took to be chiefly of Avicennan inspiration. Anxious to preserve the transcendence of the Divine, but without expunging human activity or initiative, Qūnavī understood God's knowledge of Himself to be the root of all knowledge. On the surface, this formulation and the logical corollaries flowing from it appear to seal man's incapacity to discover the “realities of things” on his own (i.e., by his own inborn faculties).  In a representative sense, human knowledge may be said to rest on the relation between two distinct, irreducible “realities”: subject and object. Given this subject-object distinction and the limitations of our own faculties, how could we ever know the “realities of things”? This theme permeates virtually all of Qūnavī's works. In his Introduction, he discussed several passages from Ibn Sīnā's posthumous "al-Ta'liqāt" (notebook). The only source he cared to mention for Ibn Sīnā's cogitations on the “realities,” the "Ta'liqāt" contained an unusually candid remark to the effect that man was incapable of knowing the realities of things. He took up this selfsame issue with Naṣīr al-Dīn Ṭūsī (d. 672/1274) in a fascinating philosophical correspondence, where "tashkīk" ("systematic ambiguity," a concept key to later philosophy) figures. In that debate, our thinker sought to demonstrate under what conditions man may know God, a goal he shared with both philosophers and mystics.  In a larger sense, Qūnavī was able to deepen the transformation of philosophical reason begun by his predecessors by virtue of a simple, incontrovertible fact: the mechanical logic of Peripatetic philosophy could not quite overcome the distinction between subject and object (the two most elementary “realities” in every act of knowing) except by correspondence, concomitance, etc. Central to his project, on the other hand, was divine self-revelation. On this matter, Ibn 'Arabī had applied notoriously convoluted reasoning, often by association and in fragmentary outbursts. But like him, Qūnavī viewed divine self-revelation or -manifestation as the unfolding of a “book” penned in the form of constructed speech.  In short, self-revelation is the reality that underlies all realities. To elaborate the principles of its unfolding, he made thorough use of the demonstrative logic championed by both the falsāsifah (Islam's Hellenized philosophers, like Ibn Sīnā) and many Islamic theologians. But the new synthesis he was so keen to elucidate for "theological science," or 'ilm ilāhī, had to be properly anchored to a logos exhibiting the same characteristic concreteness as that familiar to him from divine speech, “God’s communications” to man (e.g., the "Qur’ān"). He thus derived from traditional logic a mystical type of exegetical grammar, with its own “scale” or standard for theorization, one that bears his special imprint.

Intellectual environment.

In his official biographical account of Konya's intellectual elite, Aflākī portrayed a close-knit community of mystics and scholars of a surprisingly uninhibited spiritual mien in Konya. And yet, incessant migrations to Anatolia had given this frontier capital a distinctly cosmopolitan character, making it the envy of every seeker of knowledge—Muslim, Greek and Armenian—but also innumerable foes.  This was about the time when Qūnavī's father, Majd al-Dīn Isḥāq, began his career as a statesman and, reflecting mysticism's pervasiveness, acquired the status of a revered spiritual figure. On his return journey from a pilgrimage to the holy city of Mecca, Isḥāq was accompanied by Muḥyiddīn Ibn 'Arabī, with whom he struck a deep friendship. When Isḥāq died, his companion reportedly became Ṣadr al-Dīn's stepfather by marrying the widowed mother. Although we have no direct confirmation of this marriage from the writings of Ibn 'Arabî or Qūnawî we do know that Qūnawî became Ibn 'Arabî's close disciple and was given permission to teach all of his works and Anatolia's medley spiritual and cultural character at last began to take firmer shape.  To all, language was as primordial as it was central to all spiritual and mental activity. We have only to consider the linguistic innovations of mystic-poets like Rūmī, who contributed to the secular development of a highbrow literary form of Persian. Qūnavī's peculiar bent for Arabic linguistics, on the other hand, placed him comfortably in the lap of Arabic high culture, even if his mystical "exegetical grammar" must not be collapsed with conventional Arabic grammar.  In part, Arabic provided Qūnavī with uninterrupted links with the traditional centers of learning (Damascus, Aleppo, Cairo, etc.), where the religious sciences were taught almost exclusively in the Arabic language. Numerous schools and colleges had earlier been built by the Ayyūbids in Syria and Egypt, where Arabic was studied by people who congregated from all over the Islamic world.  In his landmark work, "al-Nafaāt al-ilāhīyah", Qūnavī noted how the matter of "al-kitābah al-ūlā al-ilāhīyah" (the primary divine writing, a key feature of his doctrine) came to him in an earlier version in the City of Damascus. Damascus, at the time, had fostered a broad intellectual fraternity that was felt across the traditional lines of jurisprudence, even if the religious sciences were more deep-rooted and variegated there than in Konya. Specialized fields like ḥadīth studies, where Qūnavī was an authority and a teacher, exhibited fewer rigid doctrinal standards of admission. One of the most prestigious centers, established earlier in the twelfth century, was the Dār al-Ḥadīth al-Ashrafīyah, whose the first shaykh was celebrated Shāfi'ī muḥaddith Ibn al-Ṣāliḥ al-Shahrazūrī (d. 643/1245). Unlike Ibn 'Arabī, who prayed as a Mālikī, Qūnavī was steeped in Shāfi'ī jurisprudence, whose practitioners were abundantly represented in the schools. But while spheres of influence were more or less evenly distributed in the higher echelons of academic scholarship in centers like the Ashrafīyah, some scholars exerted an intellectual influence disproportionate to their numbers—one prominent example being Abū Shāma, the official chronicler of Damascus who kept a close liaison with the Mālikī circles from the Maghreb and Ibn 'Arabī himself.  The Mālikīs present a special case, because their small numbers in the schools belied their pervasive influence especially in the Quranic sciences. Their numerical preponderance in iqrā’ (Quran recital) and naḥw (grammar) managed to sway the general interest even more toward Arabic philology. In view of his special relationship with Ibn 'Arabī, Qūnavī had easy access to their exegetical sources. Apart from themes characteristic of Ibn 'Arabī, however, there is little evidence of anything peculiarly Mālikī or Maghrebi in the works of Qūnavī, including in grammar. His affiliations remained close to the traditional eastern centers of learning, where the Mālikīs were underrepresented. That said, Damascus was not the only place to which Qūnavī paid regular visits. He also traveled to Aleppo and Cairo, where he had a faithful following.  More intriguing is how Qūnavī's spiritual bond with Rūmī, a scholar in his own right but the self-professed opponent of bookish scholars, developed to the point of mutual admiration—according to Aflākī—as Qūnavī continued to produce works rarely equaled in the “Arabic sciences” (Huart 281-82).

The mystical philosophy of language.

As the primary vehicle of human expression, language has the capacity to convey the most profound experiences available to human beings. For Qūnavī, its “devices of conveyance” (adawāt al-tawṣīl) disclosed “incorporeal and immaterial meanings,” which he explored at a certain remove from the original experience that presumably lay at the core. He may not have differed markedly from Rūmī in this respect, but he was not a “literary practitioner” (i.e., a poet) after the manner of Rūmī, nor was he even a grammarian by profession.  The challenge was to take the demonstrative science of traditional philosophy toward an exegetical grammar that could act as a quintessential language of experience, where knowledge implied the obligation to instruct in the intricacies of spiritual peregrination, but without substituting this derived knowledge for direct personal experience. This model remained legitimate so long as the central fact and semantic unity of divine speech was maintained.  What we find in the mystical reflections of Ibn 'Arabī and Qūnavī alike are encoded utterances embodying an asymmetrical division between two components of instructive knowledge. Philosophically, they consist of the mawḑū' (subject) and the maṭlūb (object of inquiry); in theological dialectics and religious sciences they are generally known as aṣl (root) and far' (branch). Thus, in Qūnavī's view the idea was not merely to posit the “root” but to know it and to determine the precise modalities of our knowledge of it. A simple, unreflective cognizance of pregiven religious fundamentals, in the manner advocated by the Salafi-minded Ibn Taymīyyah, was still knowledge; yet nothing could disentangle it from the mundane influences that normally impinge upon the human faculty of comprehension.  The central question posed in the “theological science” envisioned by Ibn Sīnā was that of “existence.” In the form of a syllogism, the theological knowledge it imparted consisted of indemonstrable premises and a conclusion. Indemonstrables were given elements in any syllogism (“givens” were posited through the senses, imagination, intellect, etc.). As a science, this grand concept of theology assembled all the pregivens derived in the lower sciences that came under its own jurisdiction, because theological science was the very ground of all sciences.  Furthermore, Ibn Sīnā saw existence as something that required more than just a natural awareness of things. In his "Nafaḥāt ilāhiyyah," Qūnavī admitted that in that banal sense one could argue the awareness of existence was simply posited by way of intuition as the “first cognizance,” for which there was no demonstrable proof or true definition and which has merely an indistinct unity. However, this was not the biggest issue, he insisted. The difficulty arose with the “second cognizance,” namely, knowledge of the “reality distinguishable in itself from other realities”—in other words, the uniqueness of the reality.  This constituted the locus of the classical philosophical dilemma that preoccupied Qūnavī. The goal of knowledge was “knowledge of the realities of things.” One may either deny this knowledge to man, on the grounds that his natural faculties were imperfect, or affirm it at the risk of according him absolute knowledge. Contrasted to the second cognizance stood the first, which consisted of the “awareness of existence” and the perception of its “thingness.” His demarcation between this indistinct thingness and singular reality corresponded to the theological division of “subject” (mawḍūc) and “object of inquiry” (maṭlūb)—what is given and what is sought by way of knowledge. The realities, in the plural, consisted of the branches, the manifold qualities of the divine essence, by which God manifests Himself.  Behind this structural view or formulation remained the vexing question: Should what is sought in the quest for knowledge be considered nothing but the original knowing subject revealed? Because the shay’ (thing) is given as the subject, like mawjūd (existent), the “cause of its knowledge is the predominance of that precept by which there is unity with the [thing] known, whatever it may be.” This “unity” between knower and known is what any claim to a knowledge of the reality ultimately had to rest upon; but it is a unity which indicated that we knew the reality in the manner in which it has revealed itself to the other reality, that of the knower, and is not a simple identity of two entities.  At any rate, it is the knower's radical otherness that renders any simple unity impossible. How then could we expect man, in his finitude and imperfection, to know not merely the “realities of things,” but God his Creator and the ultimate Reality? However, unity can be rendered viable, in a didactic sense, through the notion of the “consonance” between the two realities by way of their predominant attributes. This is possible only by virtue of “pre-existing knowledge.” Hence, in philosophy, the process of discovery moves procession-like from what is known to what is unknown. Every “theological science” from Aristotle's to Ibn Sīnā's to Qūnavī's—no matter how formal and however mellifluous or spiritually meager its utterances may be—accepted this rudimentary principle.  To Qūnavī's credit, he took pains to describe the passage, or supersession, that occurred with the knowledge of the thing as a unique reality by way of a special “unity” through consonance. In other words, knowledge of it in the form of an object of inquiry or “branch.”  There is more to this than meets the eye. Movement here is not a mechanical passage from one point to the other. The possibility of transmutation, at some given level of commonality between two distinct realities (the knower and the known), is opened up through their consonance, or munāsabah.

Ṣadr al-Dīn Muḥammad b. Isḥāq b. Muḥammad b. Yūnus Qūnawī [alternatively, Qūnavī, Qūnyawī], (), (Turkish: Sadreddin Konevî), (1207-1274 CE/605-673 AH), was a Persian philosopher, and one of the most influential thinkers in mystical or Sufi philosophy. He played a pivotal role in the study of knowledge—or epistemology, which in his context referred specifically to the theoretical elaboration of mystical/intellectual insight. He combined a highly original mystic-thinker, Muḥyī al-Dīn Ibn 'Arabī (1165-1240 CE/560-638 AH), whose arcane teachings Qūnavī codified and helped incorporate into the burgeoning pre-Ottoman intellectual tradition, on the one hand, with the logical/philosophical innovations of Ibn Sīnā (Lat., Avicenna), on the other. Though relatively unfamiliar to Westerners, the spiritual and systematic character of Qūnawī's approach to reasoning, in the broadest sense of the term, have found fertile soil in modern-day Turkey, North Africa and Iran not to mention India, China, the Balkans and elsewhere over the centuries.

Sadr Ud Dîn Muhammad Ibn Is-hâq Ibn Muhammad Ibn Yûnus Al Qûnawî (صدر الدین محمد ابن اسحاق ابن محمد ابن يونس القونوی), communément appelé Sadr Ud Dîn Al Qûnawî (صدر الدین القونوی) est un soufi, un théologien et un spécialiste du hadith d'origine turque seldjoukide. Son père était un haut fonctionnaire de l'Etat seldjoukide d'Anatolie, et un ami d'Ibn Arabi. C'est pourquoi après sa mort, Ibn Arabi a adopté et élevé le petit orphelin Sadr al-Dîn. Il devint par la suite son disciple principal qui contribua le plus à faire connaître ses œuvres.


Basic concept.

The AI Mk. IV radar was the first operational airborne interception radar, first used experimentally in April 1940, and entering widespread service in early 1941. These systems used a set of four receiver antennas that were arranged so they were most sensitive in different directions; two were sensitive above or below the aircraft, and the other two to the left and right. The output from these antennas was rapidly switched back and forth on the display, producing two "blips" for any given target, with the length of the blip indicating the strength of the signal in that direction. By comparing the length of the blips from, say, the upper and lower antennas, the operator could determine if the target was above or below their fighter. For purely practical reasons, the antennas were shorter than ideal, about half the length they should be for maximum gain of the 1.5 m signals. However, the sensitivity was not critical given other limitations of the set, and the use of smaller antennas produced less drag on the aircraft. Ironically, their length just happened to be near perfect to receive the signals from the German radars, which worked on shorter wavelengths in the 50 cm range. The suggestion was made early on that the system could be modified to display the signals from the German radars simply by connecting the antennas and display to a receiver tuned to the German frequencies.  By late 1941 a new generation of radars were appearing that were based on the new cavity magnetron instead of the traditional tube-based electronics of the Mk. IV. These operated at much shorter wavelengths, about 9 cm, thus requiring much smaller antennas while also providing much higher angular resolution. The production AI Mk. VIII radar version became widespread by late 1942 and were installed primarily on the de Havilland Mosquito, leaving the problem of what to do with the older Bristol Beaufighters mounting Mk. IV. This difficulty arose at the time that the use of the H2S radar was being debated within Bomber Command, with concern being expressed that an aircraft lost over Europe would reveal the secret of the magnetron to the Germans.  At this point the idea of using the Mk. IV equipped Beaufighters as intruder aircraft was once again raised. Lacking a magnetron, these presented no security risk, and offered a reasonable way to use these now obsolete night fighters. This was aided by the landing of a fully intact Junkers Ju 88R-1 night fighter in May 1943 in Scotland, by its defecting crew, revealing the latest operational frequencies of the German radars.  The technique described here is for the Monica tail warning radar: The technique developed was for the RAF nightfighters to fly slowly off the bomber stream, mimicking the characteristics of a heavy bomber, until the rearward-facing "Serrate" (Monica) detector picked up the emissions from a "Luftwaffe" night fighter approaching. The Radar Operator would then pass directions to the pilot until the fighter was 6,000 feet behind, at which point the Beaufighter would execute a swift turn onto the tail of the German night fighter, pick up the enemy aircraft on his forward radar and attempt to down it.  Serrate was also subsequently fitted to de Havilland Mosquito nightfighters.  No. 141 Squadron transferred to No. 100 Group Bomber Command in late 1943 and during the Battle of Berlin on the night of 16/17 December, a Mosquito crewed by Squadron Leader F. F. Lambert and Flying Officer K. Dear made Bomber Command's first successful Serrate-guided operational sortie when they damaged a Bf 110 with cannon fire. The Serrate night fighter offensive preceded far greater and wide-ranging support operations by the specialist 100 Group during 1944-45.

Serrate was an Allied radar detection and homing device used by night fighters to track Luftwaffe night fighters equipped with the earlier UHF-band "BC" and "C-1" versions of the Lichtenstein radar during World War II. It allowed RAF night fighters to attack their German counterparts, disrupting their attempts to attack the RAF's bomber force.

Le détecteur de radar Serrate, ou Serrate, était un dispositif allié pour la détection des radars et le radioguidage. il était utilisé par les chasseurs de nuit alliés pour localiser et poursuivre les chasseurs allemands équipés d'un radar Lichtenstein au cours de la Seconde Guerre mondiale.


Biography.

Barreto was born on 1957 in Rio de Janeiro. He was the youngest son of well-known movie producers Luís Carlos and Lucy Barreto. His brother is the fellow filmmaker Bruno Barreto, responsible for the 1976 international box office hit "Dona Flor and Her Two Husbands", starring Sônia Braga.

Career.

He started his career in 1977, at age 20, directing the short subject "A estória de José e Maria". Since then, he acted in two films — Nelson Pereira dos Santos' "Memórias do Cárcere" (1984), and his father's "For all - O trampolim da vitória" (1997) — and directed nine feature films, the Brazilian version of "Desperate Housewives", an episode of TV series "Você Decide" and two other short films.  His first feature was "Índia, a Filha do Sol", starring Glória Pires as a Native-Brazilian who tries to survive the brutality of diamond mining in Central-Western Brazil and ends up falling in love with a white soldier. The film score was composed by Caetano Veloso, whom Barreto would later criticize for calling Lula an "illiterate". In 1986 he directed "O Rei do Rio", based on a play by Dias Gomes, which tells the story of two friends who enrich through illegal gambling game jogo do bicho and became rivals in the struggle for political power. Both films featured Nuno Leal Maia as the leading male star.  His next film was "Luzia-Homem", based on the novel of the same name by 19th-century writer Domingos Olímpio. It featured Claudia Ohana as a masculinized woman seeking revenge for the murder of her parents, which ends up finding love. In 1991, following the Lambada dance craze, he directed a film about it. After a four-year hiatus, he directed "O Quatrilho", the first Brazilian film to be nominated for the Academy Award for Best Foreign Language Film since "O Pagador de Promessas", released in 1962. In 1997 he directed his first English language film, "Bela Donna" (released in the United States as "White Dunes"), starring Natasha Henstridge and Andrew McCarthy.  In 2002 he directed his seventh film, the critically acclaimed "A Paixão de Jacobina". He would only return to directing a few years later, releasing "Nossa Senhora de Caravaggio" and the Brazilian version of "Desperate Housewives" (filmed in Argentina) in 2007. In 2009 he shot "Lula, o filho do Brasil". The film, which premiered on January 1, 2010, is his fourth collaboration with Glória Pires. Considered a highly controversial movie at the time of its release, the film was unanimously chosen by a Ministry of Culture commission as Brazil's submission to the 83rd Academy Award for Best Foreign Language Film. The choice was heavy criticized in Brazil and the film failed to get the nomination for that year's Academy Award for Best International Feature Film.

Personal life.

He was married to actress Dora Pellegrino, with whom he had a daughter, Mariana. He was married to actress Déborah Kalume since 2003, with whom he had João (b. 2006). He was also the father of Lucas (with Amanda Martins) and Júlia Barreto Borges (with his first wife, actress Marcia Barreto) who starred in his films "Luzia Homem" (1987), "O Quatrilho" (1995), and "Nossa Senhora de Caravaggio" (2006).

Political views.

In an interview with "Cult" magazine, Barreto said his film "Lula, o filho do Brasil" did not have any political connotations, and gave his opinion about the President: "Lula represents a revolution over the course of Brazilian society, because he is deeply disturbing in a serious thing that has always existed in Brazil, called inferiority complex [...] So, he is responsible for [...] leaving [the elite] actionless, for showing how the 'enlightened' elite is intellectually colonized. Caetano Veloso, when he calls Lula an illiterate, is proving to be a deeply colonized, elitist person. At the same time, you have Obama saying that Lula is 'the man'."

Car accident.

On December 19, 2009, at around 10 p.m. (UTC-3) Barreto was involved in a car accident in Botafogo, a southern neighborhood of Rio de Janeiro. According to firefighter Wagner Generoso, a car came too near to the filmmaker's vehicle, which hit a stone wall, flew to another lane and overturned. He was sent to Hospital Miguel Couto in Leblon, where he faced a three-hour surgery that same night, and later transferred to the Hospital Copa D'Or. On the following day, he was submitted to an operation to reduce the brain swelling. He underwent a tracheostomy to help him breathe. According to the neurosurgeon Paulo Niemeyer Filho, the director had an acute subdural hematoma and a contusion in the temporal lobe on both sides. "The skull's left side was removed and placed in the patient's rib. It will be stored there until it is put back in its place", he said. On March 22, 2010, Barreto was transferred to his house, where his treatment continued.  Several friends of Fábio visited his family in the hospital, such as fellow filmmakers Guel Arraes, and Sérgio Rezende, "Nossa Senhora de Caravaggio" star Cristiana Oliveira, Frei Betto, Glória Pires' husband, singer Orlando Morais, "O Quatrilho" star Patrícia Pillar, and her husband, former presidential candidate Ciro Gomes. President Lula called the Barreto family to provide solidarity and wish Fábio a quick recovery. On February 3, 2010, Barreto left the intensive care unit of the Hospital Copa D'Or, although he remained unconscious. In August 2014 he was reported to be "minimally conscious" and had responded to some stimuli but had yet to fully emerge from his coma.

Death.

On November 20, 2019, after 10 years in coma, Barreto died in his house in Rio de Janeiro.

Filmography.

As director:  As actor:

Fábio Villela Barreto Borges (June 6, 1957 – November 20, 2019) was a Brazilian filmmaker, actor, screenwriter, and film producer. He was best known for directing "O Quatrilho" (which was the first Brazilian film nominated for the Academy Award for Best Foreign Language Film in more than 30 years) and "Lula, o filho do Brasil", a biography based on President Luiz Inácio Lula da Silva's early life, which had been the most expensive film in the history of Brazilian cinema upon its release. Barreto slipped into a coma in 2009 after being involved in a car accident in Rio de Janeiro and, in August 2014, was reported to be in a minimally conscious state. He died on November 20, 2019, after almost 10 years in a coma.

Fábio Villela Barreto Borges est un réalisateur brésilien né le à Rio de Janeiro et mort le dans la même ville après un coma d'une dizaine d'années dû à un accident de voiture en 2009.