The Reformed Episcopal Church (REC) is an Anglican church of evangelical Episcopalian heritage. It was founded in 1873 in New York City by George David Cummins, a former bishop of the Protestant Episcopal Church.

The REC is a founding member of the Anglican Church in North America (ACNA), and its four U.S. dioceses are member dioceses of ACNA. The REC and ACNA are not members of the Anglican Communion. The REC is in communion with the Free Church of England, the Church of Nigeria, and the Anglican Province of America.

Due to the death of Royal U. Grote Jr., the then Vice President of the Reformed Episcopal Church, Ray Sutton became the Presiding Bishop of the REC. At the 55th General Council of the Reformed Episcopal Church in June 2017 in Dallas, Texas, USA, Sutton was elected to be the Presiding Bishop, and David L. Hicks, Bishop Ordinary of the Diocese of the North East and Mid-Atlantic, was elected as vice-president, of the Reformed Episcopal Church.

As of 2022, the REC reported 117 parishes and missions in the United States and two in Canada, and also has churches in Croatia, Cuba, Germany, and Serbia. The U.S. and Canadian-based dioceses reported 7,602 members at the end of 2022.

History

In the 19th century, as the Oxford Movement urged that the Protestant Episcopal Church and the Church of England return to Anglicanism's roots in pre-Reformation Catholic Christianity, George David Cummins, the Assistant Bishop of the Episcopal Diocese of Kentucky, became concerned about the preservation of Protestant, Evangelical, Reformed, and Confessional principles within the church.

The founding of the Reformed Episcopal Church followed an 1873 controversy about ecumenical activity. In October of that year, Bishop Cummins joined with Dean Smith of Canterbury, William Augustus Muhlenberg, and some non-Anglican ministers at an ecumenical conference of the American branch of the Evangelical Alliance. During the conference, held in New York City, Cummins, Smith and the non-Episcopalian ministers presided at joint services of Holy Communion without using any version of the Book of Common Prayer. Retired missionary bishop, William Tozer, who was visiting New York at the time, criticized Smith and implicitly Cummins for participating in the rite. Tozer's criticism appeared in a letter published by the New York Tribune on October 6, 1873.

Bishop Cummins defended his actions in a letter published 10 days later, but after criticisms from Anglo-Catholic clergy and others for his choice not to seek preaching permission from the bishop in whose diocese he was preaching without authorization (New York), he submitted a letter of resignation to his own bishop on November 10. Three weeks later, joined by 21 Episcopalian clergy and lay people, Cummins organized the first general council of the Reformed Episcopal Church in New York City on December 2, 1873.

Bishop Cummins and his followers considered his action not rash decisions but simply decisive action, founded upon their long-held convictions about the growing Anglo-Catholic practices within the church. While these practices had existed from the founding of the Church of England, the Tractarian or Oxford Movement had been growing in influence, much to Cummins' dismay. He described his understanding's evolution in a letter to Bishop Cheney, stressing his earlier attempts to create reforms within the Protestant Episcopal Church. "We went before the General Conventions of 1868 and 1871 with petitions signed by hundreds of clergymen and laymen from all parts of the land, asking relief for Evangelical men. We asked but three things, the use of an alternate phrase in the baptismal office for infants, the repeal of the canon closing our pulpits against all non-Episcopal clergymen, and the insertion of a note in the Prayer-book, declaring the term "Priest" to be of equivalent meaning with the word Presbyter. We were met by an indignant and almost contemptuous refusal." These failed earlier attempts and Tozer's criticism of the ecumenical communion service Cummins thought an opportunity for decisive action.

Some in the Protestant Episcopal Church saw Cummins' decision as schismatic. Others, however, disagreed. One correspondent of the publication "The Episcopalian" said, "If we say that this new church has begun in schism, the church of Rome alleges the same things against us. The real question is, which party is guilty of the schism, the party which separates and goes out? or the party that forces the separation, by making binding on the conscience what Christ has not made binding?"  Rather than characterize this as schism, Bishop Cummins and his fellow reformers portrayed themselves as providing a Protestant, Anglican identity under which there could be a 'closer union of all Evangelical Christendom.' "The Reformed Episcopal Church would be what the Protestant Episcopal Church might have become had it not been paralyzed by the Tractarian virus." The term "Reformed" was never intended to denote any Calvinistic sense of Reformed theology, but was intended to convey Cummins' purpose of an Episcopal Church that had been reformed against Catholic influences. The founders of the church would often stylise the name as The Re-Formed Episcopal Church, for disambiguation so that it was known this was the Episcopal Church Re-Formed and not of a reformed theology. Bishop Cummins was in attendance at a Convention on 21 October 1868 and was greatly disappointed by the "Catholic" practices which he witnessed: "[a]ltars erected, with super-altars, with burning candles, and floating clouds of incense; the communion service set in a Roman framework ... there is a departure from the doctrinal basis of the Reformation." Cummins' feelings grew stronger after reading an essay titled "Are There Romanising Germs in the Prayer Book?" which asserted that the Romanisation of the church and the Holy Eucharistic service was not an influence from the outside but, rather came from inside the church – it was in the Prayer Book itself, thus; Cummins started pushing stronger against the "Roman germs", which caused him to lose friends on both sides: Anglo-Catholics and Evangelicals alike.

The REC has had several periods of a general distinct theology. Although it began as a way to preserve Protestantism within the Anglican identity, the Anglican aspect of the identity began to fade over time. With its growing and heavy emphasis on ecumenical relations with other Protestants, many of those who converted or were confirmed in the REC had identities from various other Protestant backgrounds. Due to this influx and the short-lived bishopric of the founders, the typical Reformed Episcopalian went from a Protestant, Latitudinarian pathos to a more Dispensationalist persuasion in a relatively short period of time, much of this happening in the early 1900s. Over the following several decades, the REC made the transition to more Reformed theology in the Calvinistic sense. It was not until the 1970s that the Presiding Bishop, Leonard Riches, pushed for the revitalization of Anglican theology and identity in the REC.

Early growth

In the United States
Within six months of its founding in 1873, the REC grew to about 1,500 communicants, two bishops and 15 other ministers. In 1875, over 500 African-American Protestant Episcopal communicants in South Carolina's Low Country joined the REC as a group.

In Canada
Within a year from the founding of the REC, like-minded Canadian Anglicans in New Brunswick and Ontario seceded from that Church and formed Reformed Episcopal congregations. In October 1874, Edward Cridge, dean of the Anglican cathedral in Victoria, British Columbia, withdrew with about 350 of his congregation to form the Church of Our Lord
and join the Reformed Episcopal Church. Cridge was consecrated a bishop for the REC in 1876. Many of the Canadian Reformed Episcopal Churches joined the United Church at its founding. The Reformed Episcopal Church now has three churches in Canada, two in British Columbia and one in Ontario. St. George's Church, Hamilton is affiliated with the Diocese of the Northeast in the US, and both Holy Trinity Church in Colwood and Living Word in Courtenay are a part of the Diocese of Western Canada and Alaska.

In England
In 1877, in response to a petition from REC sympathizers in England, the REC's Fifth General Council acted to establish the Reformed Episcopal Church in that country. Former Church of England minister Thomas Huband Gregg was consecrated a bishop to lead adherents there. By 1910 there were 28 ministers and 1,990 communicant members constituting the Reformed Episcopal Church in that country. In 1927, the Reformed Episcopal Church in England merged with the Free Church of England.

Developments since 2000

Eastern Canada diocese merged
In 2009, Bishop Michael Fedechko retired as ordinary of the Diocese of Central and Eastern Canada, and the diocese's parishes came under the supervision of the Diocese of the Northeast and Mid-Atlantic. Bishop Fedechko subsequently became affiliated with the Independent Anglican Church Canada Synod.

Revised Book of Common Prayer
Revised editions of the REC Book of Common Prayer were issued in 2003 and 2005 (see below).

Current status
The Reformed Episcopal Church reported that it had 13,600 members in 2009. In 2016, total membership had fallen to 6,927. In 2022, the church reported a total membership of 7,602, a 9.7% increase from six years prior.

Dioceses

United States
The Reformed Episcopal Church was originally divided into four synods. The synods were renamed dioceses in 1984. As of 2016, there are four U.S. dioceses with 108 parishes and missions:

From 2008 to 2016 an additional U.S. Diocese of the West existed. It had been formed as a Missionary Diocese from the Diocese of Mid-America and attained full diocesan status when churches from the Anglican Province of America joined the REC in 2008, led by Winfield Mott. In April 2016, the diocesan synod voted to dissolve the diocese due to its small size and merge with ACNA's Missionary Diocese of All Saints.
The Diocese of Western Canada and Alaska, created in 1996, had two parishes in British Columbia, led by Charles Dorrington, and also included the Missionary District of Cuba. Due to his small size, the diocese was extinct and incorporated in the Diocese of Mid-America as the Convocation of the West and Western Canada, of which Charles Dorrington is an Assisting Bishop.

Other countries
 The Missionary Diocese of Cuba, with over 30 parishes and missions, is under the supervision of Bishop Charles Dorrington, with Willians Mendez Suarez as Suffragan Bishop.
 The Protestant Reformed Christian Church in Croatia has three parishes and two missions in Croatia. It became the jurisdiction of the REC in 2011. The PRCC was founded in 2001 when several parishes left the Reformed Christian Church in Croatia. The Bishop is .
 In Germany, one of three expressions of the Anglican Church in Germany called "Anglikanische Kirche in Deutschland" or "Reformierte Episkopalkirche". It has ten congregations and missions. The Bishop Ordinary is Gerhard Meyer. The other two expressions, which (in contrast) belong to the Anglican Communion, are the Diocese of Europe of the Church of England and the Convocation of Episcopal Churches in Europe from the USA.

Relations with other jurisdictions

Formation of Anglican Church in North America

In 2009, the REC became a founding member of the Anglican Church in North America (ACNA), a denomination seeking to create a new Anglican Communion province distinct from the Episcopal Church. ACNA is in communion with the Anglican Churches of Uganda, Nigeria and Sudan, with approximately 30 million members worldwide, representing approximately one-third of the faithful of the Anglican Communion.

Earlier developments
The REC in North America has been in full communion with the Free Church of England since 1927, when Reformed Episcopal congregations and clergy in England merged with the FCE. Bishops of the two churches take part in episcopal consecrations of the other, and there are periodic visits between them. On occasion REC clergy have served in FCE parishes and vice versa. As of 2018, there are two FCE dioceses in England and one diocese in South America.

In 1998 the REC signed a concordat of intercommunion for the first time with an Anglo-Catholic communion, the Anglican Province of America (APA). A 2005 renewal of the agreement also established intercommunion with the Anglican Communion's Church of Nigeria. This agreement of intercommunion between Reformed Episcopal Church and Church of Nigeria (Anglican Communion) gives privilege for Church of Nigeria Priests in diaspora to be licensed and practice in any jurisdiction of REC. Recently in 2018 NEMA-REC accepted and licensed priests who are immigrants in the United States.

An additional proposal would have led to an eventual merger between the APA and the REC, but the APA's decision not to join the new Anglican Church in North America in 2008 is an obstacle to the proposed merger.

Slavery and emancipation

George David Cummins
George David Cummins, the founding bishop of the REC, was the son of a slaveholder. Cummins' view of slavery maintained there was nothing inherently sinful about slave-holding and that the practice, in and of itself, was never condemned in Scripture as being an abomination to God or harmful to mankind. He qualified this statement with certain opinions pertaining to the practice. Although he was not anti-slavery, his view of slavery and the African-American differed considerably from that of many of his contemporaries.

According to Cummins the African-American slave is "of one blood with ourselves, a sharer in common humanity, a partaker of our hopes and fear." This attitude did not compel him to endorse emancipation;    he was, however, convinced of the need for a stance of paternalism. Cummins charged slaveholders to be more responsible and caring of their slaves: "The Anglo-American [is] the tutelar guardian of the African," adding that it is the responsibility of white Americans "to regard the African race in bondage as a solemn trust committed to these people from God, and that He has given this great mission of working out His purposes and mercy and love towards them." He believed that freed slaves should return to Africa and create a livelihood for themselves.

Ordination of black clergy
Following the passing of the Thirteenth Amendment to the United States Constitution, black churches with black clergy and officiates sought inclusion into various dioceses and denominations. While some dioceses of the Episcopal Church were more open to the inclusion of black congregations, there were many dioceses who, as a collective whole, disowned and rejected blacks from the Episcopal communion.

Frank C. Ferguson, a former slave and a minister of a black congregation, experienced such discrimination. This ultimately led his congregation, and four others, to leave the Protestant Episcopal Church and move to the REC. Despite his earlier comments on slavery and emancipation, Bishop Cummins welcomed black congregations and clergy into the REC. By doing so, he rose above the "color line" and showed that the REC's declarations about openness and liberty were more than theological vocabulary. He had not imagined that either he or the REC would become pioneers of racial justice, and in the 1870s he faced as much reluctance from Northern whites in his own General Council as from South Carolina whites in their diocesan convention. For Cummins, ecumenicity, and being united with other Christian believers, was more important than racial exclusivism. The Reformed Episcopal Seminary became one of the first seminaries to be racially inclusive.

Doctrine

Founding principles
The founders of the Reformed Episcopal Church professed a faith rooted in the English Reformation, regarding the Holy Scripture as the Word of God, and accepting the authority of the Nicene, Apostles' and Athanasian Creeds, the first four ecumenical councils, the Thirty-nine Articles of Religion (in the form published in 1801 by the Protestant Episcopal Church), and the Declaration of Principles of the Reformed Episcopal Church.

They emphasized the Protestant, Reformed, Evangelical and Reformational aspects in the history of the Church of England, making frequent allusions to Archbishop Cranmer, Bishop Ridley, Bishop Hugh Latimer, Bishop John Hooper, Archbishop Matthew Parker, Bishop John Jewel, Archbishop Edmund Grindal and other Reformers in the Church of England. Early leaders of the Church, in lectures and sermons, warned against Ritualism as a denominational proclivity in the Episcopal Church.

Concluding the final day of the First General Convention of The Reformed Episcopal Church, December 2, 1873, the principles and ethos were summarized:

"One in heart and in faith with our fathers, who at the very beginning of this nation sought to mold and fashion the ecclesiastical polity which they had inherited from the Reformed Church of England, by a judicious and thorough revision of the Book of Common Prayer, we return to their positions and claim to be the old and true Protestant Episcopalians of the days immediately succeeding the American Revolution, and through these, our ancestors, we claim an unbroken historical connection through the Church of England, with the Church of Christ, from the earliest Christian community."

Declaration of Principles
The first general council of the REC approved this declaration on 2 December 1873:

1. The Reformed Episcopal Church, holding "the faith once delivered unto the saints", declares its belief in the Holy Scriptures of the Old and New Testaments as the Word of God, as the sole rule of Faith and Practice; in the Creed "commonly called the Apostles' Creed;" in the Divine institution of the Sacraments of Baptism and the Lord's Supper; and in the doctrines of grace substantially as they are set forth in the Thirty-Nine Articles of Religion.

2. This Church recognizes and adheres to Episcopacy, not as of Divine right, but as a very ancient and desirable form of Church polity.

3. This Church, retaining a liturgy which shall not be imperative or repressive of freedom in prayer, accepts The Book of Common Prayer, as it was revised, proposed, and recommended for use by the General Convention of the Protestant Episcopal Church, A.D. 1785, reserving full liberty to alter, abridge, enlarge, and amend the same, as may seem most conducive to the edification of the people, "provided that the substance of the faith be kept entire."

4. This Church condemns and rejects the following erroneous and strange doctrines as contrary to God's Word: First, that the Church of Christ exists only in one order or form of ecclesiastical polity; Second, that Christian Ministers are "priests" in another sense than that in which all believers are a "royal priesthood"; Third, that the Lord's Table is an altar on which the oblation of the Body and Blood of Christ is offered anew to the Father; Fourth, that the Presence of Christ in the Lord's Supper is a presence in the elements of Bread and Wine; Fifth, that regeneration is inseparably connected with Baptism.

Doctrine on Baptism
The term regeneration has been used differently throughout the church's history, and the objection of the Reformed Episcopal Church's founders was based on the definition of the "new birth" then current amongst Evangelicals. If regeneration is an instantaneous work of the Spirit quickening the heart prior to conversion, a gift from God given only to His elect, then the language of baptismal regeneration would suggest that all the baptized are finally saved. It is for this reason that the Declaration of Principles denies that regeneration is inseparably connected with baptism. This of course has been an important issue for the REC since its founding. According to Guelzo, in his book, "For the Union of Evangelical Christendom" Cummins said, "the regeneration for which we thank God in baptism is not to be taken in any sense as descriptive of the renewing work of the Holy Spirit upon the heart, but only a term equivalent to baptism, a sacramental change, a change of covenant relation."

Doctrine on ministry
The Reformed Episcopal Church, according to its own Book of Common Prayer, holds that from Apostolic times, there have been three orders of ministry: Bishops, Presbyters and deacons.

Bishops
In a letter to a Protestant Episcopal cleric Bishop George Cummins wrote that the role of a bishop was an "office" of service not a "monarchialist order" contending that "the Episcopate is not of apostolic origin; that the Bishop is only primus inter pares, and not in any way superior in order to the Presbyter. We are acting on this principle. We set apart a Bishop to his work by a joint laying on of hands of a Bishop and the presbyters. I act as a Bishop, not claiming a jure divino right, or to be in any Apostolic Succession, but only as one chosen of his brethren to have the oversight. If others look upon me as retaining the succession, that does not commit us to their understanding."

According to the church's early founders, bishops were "presiding presbyters, not diocesan Prelates". Mason Gallagher, one founding minister, argued that the true episcopate had come through the 1785 line of evangelicals. In his view, the Protestant Episcopal Church had changed its principles and thereby lost any claim to valid episcopacy when it adopted the 1789 Book of Common Prayer containing a "Scoto-Romish Communion service and a thoroughly Sacerdotal Institution Office", and when it created a House of Bishops with power to overrule the existing House of presbyters and laymen: "If there is such a thing as the Historic Episcopate, and it is of any value, the parties making this offer in the present case cannot deliver the goods."

Bishops preside over Baptism, Eucharist, and Ministry of the Church, "they are primarily the sign of unity in the church" <J. Robert Wright, on being a Bishop: Paper on Episcopacy from the Moscow Consultation 1992. (New York: The Church Hymnal Co. 1993), p. 52.

Ministers
At its founding in 1873, the REC designated its clergy as presbyters, pastors, and ministers, but not as "priests", and the word "priest" was expunged from the REC's Book of Common Prayer in favor of the word "minister". This usage reflected the terminology used in the Cranmerian 1552 Book of Common Prayer.

Acceptance of other Evangelical clergy
REC ministers, like ministers of the Protestant Episcopal Church, exchanged pulpits with evangelical ministers of non-episcopal traditions. They viewed the ministries of the word and sacraments in other evangelical denominations as equally valid. True churches of Christ existed outside episcopal church structures, they held, contrary to Tractarian and High Church teaching. Inter-evangelical collegiality was an important issue for the REC, because Bishop Cummins had been censured for participation with Presbyterian and Methodist ministers in an inter-church communion service. This practice of the founders' praxis and belief has now been abandoned. The current praxis is to require reordination and regularization of orders if ordained outside episcopal ordination.

At its first general council on December 2, 1873, the REC also reformed the transfer of clergy credentials from other denominations. In the Episcopal Church, such transfers had involved a process of application, examination, reception, and in some cases, conferral of holy orders, understood as a "regularization". In contrast, the REC allowed for examination in points of doctrine and discipline for validation of conformity yet without reordination.

Contemporary positions and controversies

Theological diversity
Although the REC was founded as an evangelical and Reformed Anglican body, it now has Anglo-Catholics among its members and has entered into an intercommunion agreement with an Anglo-Catholic body, the APA. A 2006 document of the REC bishops, "True Unity by the Cross of Christ", grants wider flexibility to re-interpret the Thirty-nine Articles in an Anglo-Catholic manner while maintaining the perspective of the English Reformers. It uses the terms "priest", "altar", and "Real Presence", and speaks of the authority of tradition as well as that of Holy Scripture.

Reformed critics characterize these developments as rejecting the 35 Articles, revising the force of the Declaration of Principles, as well as departing from the Church's evangelical and Reformed heritage in order to accommodate Anglo-Catholicism.

Role of women in ministry
The church does not ordain women as bishops, presbyters, or deacons. In 2002, the denomination approved a canon that provides for the "setting apart" of qualified women as deaconesses who are not considered by the church to be ordained. While they are not considered ordained they do have important functions within the ministry of the church. Canon 22 states, "The duty of the Deaconess is to assist the Minister in the care of the poor and sick, the religious training of the young and others, and the work of moral reformation." Deaconesses in the Reformed Episcopal Church may have liturgical responsibilities; however they do not have eucharistic responsibilities beyond that allowed to any other member of the laity.

Some conservative Anglicans, especially those within the Continuing Anglican churches, have criticized the REC for uniting with the Anglican Church in North America (ACNA) since certain ACNA dioceses ordain women to Holy Orders. While only a few dioceses ordain women to the priesthood, there are more that ordain women to the diaconate.

Clergy transfers
Under the current canons of the Reformed Episcopal Church, a non-REC minister entering into the REC ministry as a deacon or presbyter is to receive Holy Orders if he has not already been ordained by a bishop recognized by REC as in the historic succession. If previously ordained in a non-episcopal church, the applicant to the REC may need to be regularized.

Book of Common Prayer

1873 edition
The founding First General Council of the REC approved a Book of Common Prayer for the church, with a text based on the proposed 1785 BCP prepared by William Smith and William White (later the first Episcopal Bishop of Pennsylvania).

This text, published in 1786, had been offered to the First General Convention at Philadelphia held in 1785. Although initially authorized in some states, its changes met with considerable resistance, and the Episcopal Church adopted a different text in 1789 as its Book of Common Prayer.

In accord with prevailing Evangelical preferences and in opposition to Tractarianism, the 1873 REC Council made various changes in order "to eliminate from the Prayer-Book the germs of Romish error, which the compromises of the Elizabethan era have transmitted to us." Cummins and other Evangelicals concerned about the influx of Anglo-Catholic Ritualism had been impressed by a tract, published by Frank S. Rising in 1868, entitled: "Are There Romanizing Germs in the Prayerbook?" The adoption of Bishop White's Book was an attempt to remove those portions of the BCP which were or could be made objectionable to the Evangelical conscience. The REC Book replaced the word "priest" with "minister" throughout, dropped saints' days from the calendar, and struck from the Apostles' Creed the words "He descended into hell". From the service of Holy Communion expressions such as "holy mysteries" and "eating the flesh and drinking the blood" were removed. References to baptismal regeneration were modified in accordance with evangelical views, as were the services of Ordination and Marriage. In 1875, the Third General Council of the REC voted to append to the prayerbook 35 Articles of Religion (modelled after the original 39 Articles of the English prayerbook, but further defining the church in opposition to Ritualism).

Later editions
The REC Book of Common Prayer was updated in 1930 and 1963, and incorporated elements of the 1928 BCP of the Protestant Episcopal Church, while retaining the Evangelical distinctions of the REC.

The Reformed Episcopal Church began a process of historical return, theological transformation and liturgical revision in the 1990s with the first revised BCP for trial use being produced in 1999. The 49th and 50th General Councils of the REC approved a revision of the Book of Common Prayer to be based on the Church of England's 1662 Book of Common Prayer, with elements drawn from several later Books (PECUSA 1928 and 1945, REC 1963, Australia 1978). The revised version was issued in 2003. with a subsequent update in 2005.

Seminaries
The Reformed Episcopal Church has three seminaries, operating at four sites.

Reformed Episcopal Seminary

The Theological Seminary of the Reformed Episcopal Church, otherwise known as Reformed Episcopal Seminary, is the largest and oldest of the seminaries of the Reformed Episcopal Church and is accredited by the Association of Theological Schools. It began offering classes in 1886 in West Philadelphia and was chartered in 1887. Now located in Blue Bell, Pennsylvania, it offers Master of Divinity (M. Div.), a Certificate in Bible and Theology, and a Licentiate in Diaconal or Deaconess Ministry.

The Reformed Episcopal Seminary has been at its current location for 17 years and recently acquired the building across the lot for additional classroom space and to house the book store. The new classroom space is being used for the language lab and some of the Old Testament Theology classes, the Bishop Nicholson classroom. The Main Campus building has also expanded classroom space this year by adding an additional classroom upstairs, the Bishop Rudolph classroom. Also, the library has been growing in volumes exponentially from generous donations. The expansive collection spans the main floor as well as the basement now.

Cummins Seminary
Cummins Memorial Theological Seminary, located in Summerville, South Carolina, near Charleston, is named for Bishop George Cummins, the founder of the Reformed Episcopal Church. The seminary which is conservative, evangelical, biblical and Anglican was founded in the latter part of the nineteenth century as a rogative college, meaning it was located wherever the Bishop of the Southeast took up residence. Colonel Stevens from the Citadel was the first bishop. The founding bishop was Bishop David Cummins. In 1912, the Diocese of the Southeast purchased a property for a permanent campus. Its motto is to "enter to learn and depart to serve". Its purpose is to equip generations of Church leaders for excellence in ministry and service with the theological foundation and skills to meet the spiritual, emotional and physical needs of communities through the Gospel of Jesus Christ.

The seminary offers residential programs leading to the degrees Bachelor of Theology and Master of Divinity, and the Certificate in Theological Studies. The Seminary formerly offered distance education through an External Studies Department. In 2016, Cummins President Julius Barnes appointed to the faculty the noted theologian John G. Panagiotou.

Cranmer House
Cranmer Theological House was founded in 1994 in Shreveport, Louisiana, and is named for the English reformer, Thomas Cranmer, Archbishop of Canterbury. With courses offered in Katy, Texas, just west of Houston, as well as in Dallas, Cranmer House offers residential and distance learning programs for people not seeking ordination, a certificate in Anglican Studies, a Master of Arts in Religion (MAR), Master of Divinity (M.Div.), and Master of Theology (Th.M.). A Deaconess Studies program was added to the 2009–2010 academic catalog.

See also

List of bishops of the Reformed Episcopal Church
Anglican Church in North America
Federation of Anglican Churches in the Americas
Anglican Province of America
Free Church of England
Continuing Anglican movement

References

Bibliography
 Acker, Keith J., Susanne Barrett, and Alice Acker. Book of Common Prayer 2011: And Administration of the Sacraments, Other Rites, and Ceremonies of the Church Together with the Form and Manner of Making, Ordaining and Consecrating Bishops, Priests, and Deacons: Together with the Psalter. San Diego, CA: Lava Rock Media, 2011.
 Free Church of England. Constitution and Canons Ecclesiastical. [Place of publication not identified]: [publisher not identified], 1983.
 Holy Trinity Reformed Episcopal Church (Charleston, S.C.). Historic Holy Trinity Reformed Episcopal Church One Hundred and Fifteenth Church Anniversary, 1875-1990: Sunday July 1, 1990, 4:00 Pm, 51 Bull Street, Charleston, South Carolina ; Rev. Fred Garnett, Paster [Sic]. [Charleston, S.C.]: [Holy Trinity Reformed Episcopal Church], 1990.
 Reformed Episcopal Church. Book of Common Praise. Anglican House Pub Inc, 2018. .
 Reformed Episcopal Church. The Book of Common Prayer: And Administration of the Sacraments and Other Rites and Ceremonies of the Church, According to the Use of the Reformed Episcopal Church in North America, Together with the Psalter or Psalms of David. [Philadelphia, Pa.?]: [Publication Society of the Reformed Episcopal Church?], 2005.
 Reformed Episcopal Church. The Reformed Episcopal Church: What Is It? Philadelphia, Pa: Reformed Episcopal Publication Society, 1950.
 Reformed Episcopal Church in Canada. St. Bartholomew (Montréal, Québec). Québec, Ile-De-Montréal, Montréal, Church Records. [Sainte-Foy, Québec]: Archives nationales du Québec, 1986. Notes: Images numériques des originals in the Archives nationales du Québec at Sainte-Foy, Québec. These records were created by the clergy to be turned in as part of civil registration in Québec. Contains baptisms, marriages and burials with some volumes indexed, 1878–1882.

External links

 The Reformed Episcopal Church Board of Foreign Missions
 Historical documents on the Reformed Episcopal Church from Project Canterbury
 1963 Reformed Episcopal Book of Common Prayer
 2003 Reformed Episcopal Book of Common Prayer
 2005 Reformed Episcopal Book of Common Prayer
 The REC Order of Deaconesses
 Profile of the Reformed Episcopal Church on the Association of Religion Data Archives website
 Following the Light, by George David Cummins

Resources from earlier years of the REC and concerns of a former Reformed Episcopalian:
 Traditional REC Resources

Seminaries:
 Cranmer Theological House
 Cummins Memorial Theological Seminary
 Reformed Episcopal Seminary

Reformed denominations in the United States
Reformed denominations in Canada
Anglicanism in Canada
Anglicanism in the United States
Religious organizations established in 1873
Anglican Church in North America
Anglican denominations in North America
Anglican realignment
Anglican organizations established in the 19th century
Protestant denominations established in the 19th century
1873 establishments in New York (state)
Evangelical denominations in North America

Reformed Episcopal Church


Powder monkeys were boys or young teenagers who used to work on board the old sailing ships when they went to war.  When there was a battle it was the powder monkeys'  job to carry bags of gunpowder from the place where it was stored to the people who were operating the guns.  This had to be done quickly, so young boys were ideal because they could run fast and they were small.  It was not unknown for girls to disguise themselves as boys and get a job as a powder monkey.

Other websites
 HMS Victory: The Crew

Childhood
Sailing

Military occupations

Powder monkey


Fort George is a colonial fort which was erected on the northeast edge of Road Town, Tortola in the British Virgin Islands above Baugher's Bay.  The site is now a ruin.

The original structure is believed by some to have been built at an unascertained date by the original Dutch settlers of the islands to protect slave pens that were built in Port Purcell below.  It is likely that the initial structure was built in response to a massacre of the inhabitants of the original settlement in Baugher's Bay in 1625.

However, the main fortification was built (or rebuilt) by the British in the late 18th century around the outbreak of the American war of independence as part of the general upgrade of the fortifications of Road Town.

The fort was named (or renamed) after King George III.

Fort George formed part of a formidable defensive network of forts around Road Town at this time, including the eponymous Road Town Fort (under what is now the site of the Boungainvillea clinic), Fort Burt above Road Reef on the south west side of the harbour, and Fort Charlotte set high above on Harrigan's Hill.

Fort George never actually engaged in combat after restoration by the British.  The combination of the formidable martial defences of Road Town, and relatively small strategic and economic importance of Tortola persuaded both foreign colonial powers and privateers and pirates alike to focus on other targets within the region.

Today the remains of the fort are barely recognisable.  Despite being featured in the British Virgin Island government's promotional website the remains of the Fort are on private land, to which there is no public access.  The property has a house on it, which is rented, and access to the site depends upon the goodwill of the incumbent tenants.   the remains are predominantly used as storage.

See also
History of the British Virgin Islands

External links
The BVI's formidable forts

Footnotes

George, Fort
History of the British Virgin Islands
Ruins in the British Virgin Islands
Buildings and structures in Road Town

Fort George, Tortola


Kiva Microfunds (commonly known by its domain name, Kiva.org) was founded as a non-profit organization in October in 2005 by Matt Flannery and Jessica Jackley, an American couple interested in microfinance.

The project began in April 2004 when Jessica Jackley came back from East Africa where she had worked as a consultant for the non-profit Village Enterprise Fund. After, they began developing their plan for a microfinance project that became Kiva. Kiva means "unity" in Swahili.

In January 2006, Premal Shah became Kiva's president. More and more countries were included in Kiva's projects like Mongolia, Liberia and Columbia in 2009. On top of that, since its creation, the organization has won a lot of  prizes, for example the World Summit Award for "e-Business" in 2007 and the Webby People's Choice Award for Charitable Organizations in 2008.

Kiva has become more and more popular. It belongs to the "50 best websites 2008" according to TIME magazine. President Clinton's book Giving names Kiva "a way to give back".  In October 2010, Kiva celebrated its fifth birthday. In five years it has given 100 million loans.

How it works
Kiva follows the rules of microcredit. Small, interest-free loans to people in difficulties or who cannot access a regular bank loan. The following points represent the different steps of the Kiva  system.
 Borrowers (they can be anyone in the world) meet "Field partners" and ask them for a  loan.
 The field partners give the amount of money requested to the borrowers.
 Then they ask Kiva to make a loan request on the website Kiva.org. Kiva publishes the name of the borrower, the amount of money requested and the reason for the loan.
 Kiva receives the money from generous lenders or groups of lenders and gives it to the Field partners.
 As soon as they can, the borrowers begin to repay the loan.

To simplify all the transfers of money, there is a Kiva account which allows you to have a Kiva credit. When you are repaid, the money is available on this account, and you can loan it again. So, if you loan 25$, when you have been repaid you can lend it again, and actually, you have given 50$!

Kiva has achieved a total value of all loans at present of 251 142 725 $

Kiva's home base

In July 2007, the Kiva headquarters moved to their current address at 3180 18th Street, San Francisco.

Kiva's team
Kiva's team is composed of around 450 employees and volunteers who work for the organisation. There are different sectors:

engineering
management
finance
microfinance
human resources
legal
product marketing
partnerships (translators...)

Everyone who works for the organisation is personally engaged in Kiva.

The microcredit system

The system of microcredit generally deals with the attribution of low sum loans to businessmen or artisans who cannot have regular bank loans. Microcredit is being developed in developing countries : nations with a low level of material wealth, where it allows small  "micro" projects to become reality. It favours activity and wealth creation. Microcredit is also practiced in developed countries.

Microcredit is one of the financial sectors, like savings, micro insurance and others which compose the microfinance system.

On the 13th October 2006, Muhammad Yunus and the bank he created, Grameen Bank, were awarded the Nobel Peace prize. They were rewarded because of  microcredit development at international, almost worldwide level.

This microcredit system is aimed at local economic development generally in poor countries to help small businesses and artisans to increase their goods or services production. Thanks to this system, little by little it allows economic development at national level, then at international level.  It represents a solution to improve the situation of poor people.

References

Other websites
Kiva official website
Non-profit organizations of California

Kiva (organization)


The Century Series is a popular name for a group of US fighter aircraft representing models designated between F-100 and F-106 which went into full production. They included the first successful supersonic aircraft designs in the United States Air Force's service, which remained in active service well into the 1970s and 1980s with the Air Force Reserve and Air National Guard. Three later variants, the QF-100, QF-102, and QF-106, also continued in service, primarily as aerial target drones, until the late 1990s. The F-104G stayed in service with the Italian military until 2004. The NASA airborne science program maintains a group of F-104G in airworthy condition for use as test platforms and chase aircraft.

Century Series aircraft
The name "Century Series" stems from the fighter (F-) designation number being in the 100–109 range. The term became popular to refer to a group of generally similar designs of the 1950s and early 1960s.

As it evolved, the attribution of the Century Series moniker reflects models designated between F-100 and F-106 which went into full production:
 North American F-100 Super Sabre
 McDonnell F-101 Voodoo
 Convair F-102 Delta Dagger
 Lockheed F-104 Starfighter
 Republic F-105 Thunderchief
 Convair F-106 Delta Dart

The term "Century Series" does not include less successful models between the F-100 and F-109 that did not go past design or prototype stage: the Republic XF-103 and North American XF-108 Rapier interceptor concepts, the North American F-107 tactical fighter prototype (cancelled in favor of the F-105), and designation "F-109" which was originally assigned to the F-101B Voodoo and later requested but not granted for the Bell XF-109 VTOL concept.

The F- series number sequence used in USAF was a continuation of the pre-USAF pursuit aircraft (P- series) numbering, stretching back as far as to the 1920s. The numbering would continue sequentially up to the General Dynamics F-111, and after this number, the 1962 United States Tri-Service aircraft designation system restarted the numbering back from 1. The McDonnell Douglas F-4 Phantom II fighter-bomber was briefly known as the F-110 Spectre. The USAF continued the naming convention with the Constant Peg program as an operations security measure. The last known aircraft with an F-1xx designation is the Lockheed F-117 Nighthawk stealth attack aircraft, which is unrelated to other F-1xx aircraft but received the designation as an additional layer of obscuration for this highly secretive program.

Characteristics
The Century Series aircraft represented a mix of fighter-bombers (F-100, F-101A, F-105) and pure interceptors (F-101B, F-102, F-104, F-106).

The unifying characteristic of the Century Series aircraft was advanced performance and avionics when they were introduced. The F-100 was the first aircraft in the USAF capable of exceeding the speed of sound in level flight. The F-101 was the first aircraft in the USAF capable of exceeding 1,000 mph (1,600 km/h). The F-102 was the first aircraft in the world to utilize area rule in its design. The F-104 was the first combat aircraft capable of Mach 2 flight, and the only aircraft in history to simultaneously hold the world speed and altitude records. Three of the Century Series aircraft—F-101, F-102, and F-106—were armed with nuclear air-to-air missiles. These weapons, designed to destroy incoming nuclear-armed Soviet bombers even when not scoring a clear hit (due to the nuclear explosion radius, shock wave, and radiation burst), were the only nuclear weapons in the USAF arsenal at the time to be under sole control of their pilots (during a mission).

Similar advancements were made in this period by the United States Navy and United States Marine Corps with the Douglas F4D Skyray (later F-6), Vought F8U Crusader and F4H Phantom II carrier-based aircraft, but US Naval Aviation lacked a similar naming group.

See also
 Teen Series
 United States military aircraft designation systems
 List of military aircraft of the United States

References

Notes

Bibliography

Fighter aircraft
United States Century series fighters
United States military aircraft

Century Series


A gizzard, or "gastric mill", is a part of the stomach which grinds food. Animals which have grinding teeth do not need a gizzard, but there are many animals which do have one.

Gizzards are standard equipment for pterosaurs and birds, dinosaurs, and crocodilia, also many fish, and crustacea.

Gizzards work because the animal eats some gravel and small stones, and they grind against the food in the gizzard. Gizzards are muscular, and lined with tough material.

In birds, it works like this. Birds swallow food and store it in their crop if necessary. Then the food passes into their  stomach, the stomach acid is added here to the food. Then the food passes into the gizzard (also known as the muscular stomach or ventriculus). The gizzard can grind the food with previously swallowed stones and pass it back to the true stomach, and vice versa. In simple terms, the gizzard 'chews' the food for the bird as it does not have teeth. Bird gizzards are lined with a tough layer made of the carbohydrate-protein complex koilin, to protect the muscles in the gizzard.

In birds the stomach is before the gizzard, but in grasshoppers the gizzard comes before the stomach. In earthworms there is only a gizzard, and no stomach.

Anatomy of the digestive system
Animal anatomy

Gizzard


A signal in biology is any kind of coded message sent from one organism to another, or from one place in an organism to another place.

Vocal calls
Some social behaviours
Chemical signals
inside organisms
nerve transmission
hormones
inside cells
between organisms

In biology, especially in electrophysiology, a signal or biopotential is an electric quantity (voltage or current or field strength), that is caused by chemical reactions of charged ions. Biological signals can also be seen as an example of signal (electrical engineering).

Another use of the term lies in the transfer of information between and within cells, as in signal transduction.

Related pages
 Signal transduction

Physiology
Ethology

Signal (biology)


Agila, sometimes Agila I or Achila I (died March 554), was Visigothic King of Hispania and Septimania (549 – March 554). Peter Heather notes that Agila's reign was during a period of civil war following the death of Amalaric, the last member of the old Visigothic dynasty, when ambitious Gothic nobles competed openly for the throne.

Agila came to power after the assassination of Theudigisel, who had ruled for less than two years. However, opposition to his rule soon emerged. First was the revolt of the city of Corduba, which Isidore of Seville suggests was due to local Roman Catholics objecting to his Arianism: in his account, Isidore mentions that Agila defiled the church of a local saint, Acisclus, by drenching the sepulcher "with the blood of the enemy and of their pack-animals", and attributes the death of Agila's son in the conflict — along with the majority of his army, and the royal treasury — to "the agency of the saints".

Peter Heather lists several groups who revolted against Agila: a local dynast, Aspidius, established a hegemony in one mountainous region; the landowners of Cantabria established a "senate" to govern their affairs; and then there are the Sappi and Suani mentioned by John of Biclar.

The most important rebel opposed to Agila was Athanagild, whose open revolt began in 551, following Agila's defeat at Cordoba. The armies of Agila and Athanagild met at Seville, where Agila met a second defeat. At this point, a third party entered the war between these two: the Byzantine Empire. As Peter Heather writes, "One of the two — which is the subject of varying report — summoned a Byzantine army, which duly arrived in southern Spain in 552." Heather understands Isidore's chronicle states that Athanagild summoned the Byzantines, while Jordanes implies in his Getica that Agila had asked them for help.

During this three-sided conflict King Agila was killed — according to Isidore by his own people, who realized the destruction Agila's wars to retain power had caused, but "fearing even more that Roman soldiers might invade Spain on the pretext of giving help". Athanagild was then accepted as king.

Notes

Sources

Assassinated Gothic people
Year of birth unknown
554 deaths
6th-century murdered monarchs
Arian Christians
6th-century Visigothic monarchs

Agila I


James Cowan (9 April 1942 – 6 October 2018) was an Australian author.  He was the author of a number of internationally acclaimed books, including A Troubadour's Testament and Letters from A Wild State.  In 1998 he was awarded the prestigious Australian Literature Society's Gold Medal for his novel, A Mapmaker's Dream. His work has been translated into seventeen languages.

Biography

Born in Melbourne, Australia, Cowan completed his studies in Sydney. His first published works were Nine Poems (Mauritius, 1964) and A Rambling Man (Sydney, 1966). In the 1960s he travelled and worked in Mauritius, Vancouver, New York, Paris and London. For some years he lived in Marrakech, and in Libya, studying the Berber and Tuareg peoples. Returning to Australia in 1973, he decided to view his homeland as a foreign country. He made journeys throughout the continent, sometimes on horseback, exploring early European culture and its imprint on the land.  This led to a succession of books, The Mountain Men, The River People, and Starlight's Trail.

In the 1990s, James spent two years living in Balgo Hills, a remote Aboriginal settlement in the Tanami Desert. From there he relocated to Cortona in Italy where he lived for three years. More recently he has been living in Buenos Aires, Argentina.

He died in Bangalow, New South Wales on 6 October 2018 aged 76.

Aboriginal culture

James Cowan then began a ten-year study of the Aboriginal culture that led him to work, study, and finally live among Aboriginal communities in the Center, the Far North and the Kimberly region.  This resulted in a series of books that explored Aboriginal themes: Mysteries of the Dreaming, Myths of Dreaming, Sacred Places, The Aboriginal Tradition, Two Men Dreaming and finally Messengers of the Gods all found their inspiration in traditional cultural perspectives that the author encountered during his journeys.

To that end he made numerous trips throughout Australia, the Pacific islands, Borneo and the Celebes to deepen his understanding of how the mythic imperative works in present-day tribal societies.

A part of his commitment to improving the lives of Aboriginal Australians entailed working in Balgo Hills, in the Tanami Desert, for two years as the art coordinator in the mid-1990s. He was able to revive a moribund art center, put in place efficient business systems, raise sufficient capital for an art and cultural center, and lift artists' earnings to levels not seen in the industry before. As a result, Warlayirti Artists Cooperative :fr:Warlayirti Artists is now one of the most successful Indigenous businesses in Australia.

Literary works

In the 1990s Cowan turned to a more global perspective in literature.  He became interested in fashioning a new prose – one that is spare, limpid, and devoid of all the old mechanisms of literary realism. This new prose is exploited in his novels A Mapmaker's Dream, A Troubadour's Testament, and more recently in his study of the Persian poet, Rumi's Divan of Shems of Tabriz. Each of these books is an attempt to re-affirm the greatness of the European and Near-Eastern traditions. Though steeped in history and imbued with a continuum between past and present, Cowan's work is thoroughly directed toward the modern.

In 2000, James Cowan returned to Australia after spending three years in Italy where he researched and wrote Francis: A Saints Way. This book became the inspiration for a new ballet devised by the Queensland Ballet Co. and performed in 2002. His latest book is Journey to the Inner Mountain, a study of St Antony of Egypt in the 3rd century, and  A Spanner in the Works, a study of the impact of science and technology on contemporary spiritual life.

Institutions that the author has lectured at are: the University of Bologna in Italy, the University of Barcelona, Spain, Michigan State University MI, Grand Valley State University MI, Grand Rapids Museum MI, the Temenos Academy in London, Schumacher College in Devon, Washburn University Topeka, KS, Earthwatch in Boston, Smith College Massachusetts, the International Centre in New Delhi, the Commonwealth Club of Rome, the Australian Embassy in Madrid, the American Research Institute in Cairo, as well as in numerous institutions in Australia. Many of these lectures have been on the subject of Aboriginal life, art and culture.

His books have been published in the US, UK, Australia, Germany, France, Holland, Poland, Italy, Greece, Switzerland, Croatia, Mauritius, Spain (Spanish and Catalan), Argentina, Brazil, Korea and Japan.

Cowan's work lies at the intersection between modernism and ancient cultural perspectives. Many of his books explore the beliefs and practices of indigenous peoples as they attempt to come to terms with the modern world. His interest, too, in early monastic life throughout the Levant (Mount Athos, Sinai, Nitrea Desert), as well as the anchorites of present-day Egypt, has allowed him to draw upon their experience to invigorate language. Myth, ritual and ancient belief are essential to the author's approach to revitalising metaphors.

For the author, the aesthetic of diversity is made palpable through an ongoing encounter with what is forever different among peoples and places.

James Cowan was the recipient of an honorary doctorate of Humane Letters from Grand Valley State University in Michigan for his life's work. He has lectured throughout the world on themes related to his deep knowledge of traditional peoples, Aboriginal art, metaphysics, and literature.

He received a PhD from the University of Queensland for his work on Vespasiano Gonzaga and his Ideal City in Italy.

Bibliography

Novels and short fictions
 A Voyage Around My Pipe (2011)
The Deposition (2008)
A Troubadour's Testament (1998)
A Mapmaker's Dream (1996)
The Painted Shore (1988)
Toby's Angel (1975)
A Rambling Man (1966)
 "Palace of Memory" (2018)

Editions Françaises : ( French Edition)
 Voyage autour de ma pipe (2018) - Ed Hozhoni
 Le rêve du Cartographe (2015) - Ed Hozhoni
 En Fuyant Hérode (2015) - ed Hozhoni

Poetry
 Petroglyphs: prose poems (1996)
 Terra Nullius, an eco poem (2015)
 Terra Firma, Odes IV-VI (2015)
 " Terra Filius " odes VII-IX (2017)
 " Terra Incognita" odes X (2017)

Non-fiction
The Mountain Men (1982)
The River People (1983)
Starlight's Trail : Harry Redford's Epic Journey Down the Cooper (1985)
Sacred Places in Australia (1991)
The Element of the Aborigine Tradition (1992)
Messengers of the Gods: Tribal Elders Reveal the Ancient Wisdom of the Earth (1993)
Myths of the Dreaming: Interpreting Aboriginal Legends (1994)
Two Men Dreaming: A Memoir, A Journey (1995)
Mysteries of the Dreaming : the spiritual life of Australian Aborigines (2001)
Journey to the Inner Mountain: In the Desert with St. Antony (2001)
Francis: a Saint's Way (2002)
Desert Father (2006)
Fleeing Herod: through Egypt with the Holy Family (2013)
Hamlet's Ghost, Life of Vespasiano Gonzaga (2015)

Children's literature
Kun-man-gur: the Rainbow Serpent (1994)

Essays
Letters from a Wild State (1991)
 Quartet: four essays on power (2006)
 A Spanner in the Works (2007)

Art monographs
Wirrimanu: Aboriginal Art of the Balgo Hills (1994)
Balgo Hills Aboriginal Paintings (1994)
Balgo: New Directions (1999)

Translation
Where Two Oceans Meet: A Selection of Odes from the Divan of Shems of Tabriz by Mevlana Jalaluddin Rumi
 Selections from the Divan of Shems of Tabriz
 "Warrior's of Love," Rumi's Odes to Shams of Tabriz.

Papers
Wild Stones: Spiritual Discipline and Psychic Power among Aboriginal Clever Men (in  Studies in Comparative Religion, Vol. 17, No. 1 & 2 (Winter-Spring, 1985)

References

External links
'An Interview with James Cowan, Australian Novelist and poet, about his new book on St. Anthony', retrieved 21 September 2012.

1942 births
2018 deaths
20th-century Australian novelists
20th-century Australian male writers
21st-century Australian novelists
Australian male novelists
Australian non-fiction writers
Australian male short story writers
ALS Gold Medal winners
20th-century Australian short story writers
21st-century Australian short story writers
21st-century Australian male writers
Writers from Melbourne
Male non-fiction writers
Australian people of Northern Ireland descent

James Cowan (author)


Leicester Square (pronounced "Lester" Square) is a pedestrianised square in the West End of London in the City of Westminster.

It about equal distances (about ) east of Piccadilly Circus,and west of Covent Garden. Nearby to the south is the much larger Trafalgar Square.

Prompted by the growth in tourism, Leicester Square was pedestrianised in the late 20th century. It is notable for its cinemas and nightclubs.

Entertainment

Major cinemas

Odeon Leicester Square, which dominates the east side of the square, had the first digital projector in Europe (1999), hosting most premieres with capacity for 1683 people, arranged in circle and stalls.
The adjacent Odeon Mezzanine has five smaller auditoria (capacities of 50–60 each).
Empire, on the north of the Square, is the next-largest cinema, with 1,330 seats in the main screen, as well as eight smaller screens, with 349, 96, 58, 49, 48, 42 and 23 seats. Eight of the screens are digital. The main screen and one smaller one can also play 3D films. Many premieres are hosted here.

Odeon West End, on the south side, contains two screens, which can seat 1,000 altogether. Screen 1 holds 400 people and Screen 2 holds 600. It is used for smaller premieres.
Vue, on the north side, near the north east corner, was previously the Warner Brothers Village, a multiplex that hosted only Warner Bros. film premieres. Together with the rest of the Warner Village chain, it was bought out by Vue in 2004.

Clubs, bars, restaurants
Just off Leicester Square
Hippodrome, London
The Venue Leicester Square (West End theatre)

City of Westminster
Areas of London

Leicester Square


Earl Faison (January 31, 1939 – June 12, 2016) was an American professional football player who was a defensive end in the American Football League (AFL) between 1960 and 1966. He spent most of his career with the San Diego Chargers.

Career
Drafted by both the Detroit Lions of the National Football League and the Los Angeles Chargers of the AFL, Faison signed with the Chargers as a first-round pick immediately after the conclusion of the East–West Shrine Game on December 31, 1960.

The 6-foot-5, 260 pound Faison had been an All-American at Indiana University, playing on both offense and defense.  After entering the pro ranks, he worked with Chargers' assistant coach Chuck Noll to continually blow past opposing offensive lineman on his way to smashing American Football League quarterbacks.

Faison was a member of the original "Fearsome Foursome" (the Chargers' defensive line) from 1961–66. The "Foursome" was made up of Faison and Chargers Hall of Fame linemate Ernie Ladd, with alternate members of the group including Bob Petrich, Ron Nery, George Gross, Bill Hudson and Henry Schmidt.

Despite often being double and triple-teamed, Faison was chosen as the American Football League Rookie of the Year and All-AFL in 1961.  He missed the early portion of the 1962 season, after suffering a knee injury, then reported late the following year after a contract dispute.  The contract problems would resurface in 1965, but his performance remained good enough to continue a string of five consecutive All-Star seasons in the league from 1961 to 1965.

On January 15, 1966, Faison and Ladd were dealt to the Houston Oilers as part of a five-player trade, but four days later, the trade was nullified because of tampering by Oilers' owner Bud Adams.  In response, Faison looked to the Canadian Football League's Toronto Argonauts, but eventually signed a three-year $90,000 contract with the Chargers on July 29.

The bitter contract problems, coupled with Faison's back problems, continued to linger until October 18 when Faison was released by the Chargers.  In announcing the dismissal, head coach Sid Gillman bitterly noted that Faison, "has a long way to go to become average."  One day later, the expansion Miami Dolphins signed Faison for the remainder of the year.

On June 27, 1967, Faison was involved in a seven-player trade which sent him to the Denver Broncos, although 10 days later, the team returned him to the Dolphins, who then placed him on waivers on July 24.  Faison's release led him to file a lawsuit against Miami on October 6, citing breach of contract.  Claiming his three-year contract entitled him to the remaining $60,000 over two years, Faison was ultimately unsuccessful in his lawsuit.

A member of the Chargers Hall of Fame, Faison was also inducted into the Indiana University Hall of Fame in 1990.  In his post-playing career, Faison briefly dabbled in acting, including Kolchak: The Night Stalker and a pair of appearances in The Beverly Hillbillies.  He then returned to California as an educator and football coach, and while at Lincoln High School, he served as head coach during the era of future Pro Football Hall of Famer Marcus Allen before eventually serving as the school's principal.  He later coached P.E. at Muirlands Junior High School in La Jolla.  It was there that he coined the term "grabasser" for unruly students. Faison later went on to become the Vice Principal at University City High School in San Diego.

Earl Faison is a member of The Pigskin Club Of Washington, D.C.  National Intercollegiate All-American Football Players Honor Roll.

In 1997, Faison was also inducted by the San Diego Hall of Champions into the Breitbard Hall of Fame honoring San Diego's finest athletes both on and off the playing surface. Faison was inducted into the Virginia Sports Hall of Fame in 1989.

He died on June 12, 2016, in Prescott, Arizona.

See also
Other American Football League players

References

External links
 Faison's 1962 Fleer football card

1939 births
2016 deaths
American football defensive linemen
Indiana Hoosiers football players
San Diego Chargers players
Miami Dolphins players
American Football League All-Star players
American Football League All-League players
American Football League Rookies of the Year
American Football League players

Earl Faison


Hämeenlinna is a town in Finland. As of January 2014, about 67,750 people lived there. Nearby municipalities include Akaa, Asikkala, Hattula, Hausjärvi, Hämeenkoski, Janakkala, Kärkölä, Loppi, Padasjoki, Pälkäne, Tammela, Urjala and Valkeakoski.

The former municipalities of Hauho, Kalvola, Lammi, Renko and Tuulos were merged with Hämeenlinna in 2009.

Other websites

 Community website

Municipalities of Kanta-Häme

Hämeenlinna


Jose Carlos Araujo Nunes (born 1977 in Castelo de Paiva) is a Portuguese footballer who plays for RCD Mallorca. Before he played in very important teams like: Maia (1997-2001), Salgueiros (2001-2002), Gil Vicente (2002-2004), Sporting de Braga (2004-2006). In his history he won a lot of awards the best award is the Champions League in his career.
Nunes made his debut for the new club on the 29th septiembre, starting in a 0–3 home loss to FC Barcelona.
In mid-August 2011, Nunes suffered a serious knee injury during a friendly with S.S.C. Napoli.
Nunes has traveled with the Portuguese in the last world cup but only plays two games in all the World Cup
He palays with the best players in the world.
Played versus the best players in the worldfor example:
Eto'o,Cristiano Ronaldo, Leo Messi and many more
This season will be the last of Nunes
Nunes  is married to a European model and has a nine year old daughter
First captain of RCD Mallorca
When he was nine years Portuguese call it a team to play tournament after tournament and call him a German team.
Nunes continued to figure prominently in 2009–10, as Mallorca won its first 10 home league games of the campaign.

Portuguese footballers
1977 births
Living people

Jose Carlos Araujo Nunes


The 2002 SEC Championship Game was won by the Georgia Bulldogs 30–3 over the Arkansas Razorbacks. The game was played in the Georgia Dome in Atlanta, Georgia on December 7, 2002 and was televised to a national audience on CBS.

The 2002 championship game was unusual in the fact that team in first place in the Western Division did not play in the game. The Alabama Crimson Tide finished with the best SEC record in the Western Division, but could not participate in the conference championship game due to an NCAA probation stipulation which banned the team from any post season play. Instead, the Arkansas Razorbacks who finished in a three way tie for second represented the Western Division after winning the tie breaker over Auburn and LSU. This was not the first time the SEC West leader was excluded from the game. Auburn also finished atop the West in 1993, but was banned from post season play as well by NCAA probation.

References

SEC Championship Game
SEC Championship Game
Arkansas Razorbacks football games
Georgia Bulldogs football games
December 2002 sports events in the United States
2002 in sports in Georgia (U.S. state)
2002 in Atlanta

2002 SEC Championship Game


បុណ្យសែនព្រះខែ

បុណ្យសែនព្រះខែជាពិធីបុណ្យមួយ នៅពាក់កណ្តាលសរទរដូវ (Mid-Autumn Festival) (中秋節), ត្រូវបានគេស្គាល់ថាជាបុណ្យសែនព្រះខែ ឬ ចុងឈីវជៀ។  វាជាពិធីបុណ្យ សំរាប់អបអររដូវប្រមូលផលពេញនិយមមួយ ដែលត្រូវបានប្រារព្ធឡើងដោយជនជាតិ ចិន, តៃវ៉ាន់, និងប្រជាជនវៀតណាម. ក្នុងរយៈពេលជាង 3,000 ឆ្នាំមុន ព្រះច័ន្ទ ត្រូវបានចាត់ទុកជាទី សក្ការៈនៃរាជវង្ស ថាង , ពិធីបុណ្យនេះ ត្រូវបានឱ្យឈ្មោះថា ចុងឈីវជៀ(中秋節)(មានន័យថា "ពិធីបុណ្យពាក់កណ្តាលសរទរដូវ") នៅក្នុងរាជកាលនៃរាជវង្ស ចូវ.[1]នៅម៉ាលេស៊ី សឹង្ហបុរី និង ហ្វីលីពីន គេហៅវាថា ពិធីបុណ្យគោម ឬ ពិធីបុណ្យសែននំព្រះខែ ។ ពិធីនេះគេប្រារព្ធឡើងនៅថ្ងៃទី ១៥ ក្នុងខែទី ៨របស់ចិន ហើយត្រូវនឹងខែ កញ្ញា ឬ តុលានៃប្រក្រតិទិនសូរិយាគតិ ។ វាក៏ជាថ្ងៃដែលត្រូវនឹងពាក់កណ្តាលសរទរដូវនៃប្រក្រតិទិនសូរិយាគតិ ហើយនៅពេលនោះព្រះច័ន្ទក៏ពេញបូណ៌មីដែរ ។ ម្ហូបប្រពៃណីនៃពិធីនេះគឺ នំលោកខែ ។

បុណ្យសែនព្រះខែជាពិធីបុណ្យសំខាន់មួយក្នុងប្រក្រតិទិនរបស់ចិន។ តាមប្រពៃណី ញាតិមិត្តនិង មិត្តភ័ក្តិមកជួមជុំគ្នានៅថ្ងៃនេះ ដើម្បីមើលព្រះខែពេញបូណ៌មី និង ញុំានំលោកខែ ។ ក្នុងពិធីបុណ្យនេះ ក៏មានទំនៀមទម្លាប់ខ្លះៗដែរ ដូចជា៖
 កាន់គោម ដុតគោម និងបង្ហោះគោម
 អុជធុបដើម្បីគោរពដល់ទេវតា ពិសេស ឆាងអឺ
 Collecting dandelion leaves and distributing them evenly among family members
 Fire Dragon Dances

ប្រវត្តិនៃបុណ្យសែនព្រះខែ
Houyi and Chang'e
Main articles: Houyi and Chang'e
Celebration of the Mid-Autumn Festival is strongly associated with the legend of Houyi and Chang'e, the Moon Goddess of Immortality. Tradition places these two figures from Chinese mythology at around 2200 BCE, during the reign of the legendary Emperor Yao, shortly after that of Huangdi. Unlike many lunar deities in other cultures who personify the moon, Chang'e simply lives on the moon but is not the moon herself.
There are many variants and adaptations of the legend of Chang'e that frequently contradict each other. However, most versions of the legend involve some variation of the following elements: Houyi, the Archer, an emperor, either benevolent or malevolent, and an elixir of life.
One version of the legend states that Houyi was an immortal and Chang'e was a beautiful young girl, working in the palace of the Jade Emperor (the Emperor of Heaven, 玉帝 pinyin:Yùdì) as an attendant to the Queen Mother of the West (the Jade Emperor's wife). Houyi aroused the jealousy of the other immortals, who then slandered him before the Jade Emperor. Houyi and his wife, Chang'e, were subsequently banished from heaven. They were forced to live on Earth. Houyi had to hunt to survive and became a skilled and famous archer.
At that time, there were ten suns, in the form of three-legged birds, residing in a mulberry tree in the eastern sea. Each day one of the sun birds would have to travel around the world on a carriage, driven by Xihe, the 'mother' of the suns. One day, all ten of the suns circled together, causing the Earth to burn. Emperor Yao, the Emperor of China, commanded Houyi to use his archery skill to shoot down all but one of the suns. Upon completion of his task, the Emperor rewarded Houyi with a pill that granted eternal life. Emperor Yao advised Houyi not to swallow the pill immediately but instead to prepare himself by praying and fasting for a year before taking it.[2] Houyi took the pill home and hid it under a rafter. One day, Houyi was summoned away again by Emperor Yao. During her husband's absence, Chang'e, noticed a white beam of light beckoning from the rafters, and discovered the pill. Chang'e swallowed it and immediately found that she could fly. Houyi returned home, realizing what had happened he began to reprimand his wife. Chang'e escaped by flying out the window into the sky.[2]
Houyi pursued her halfway across the heavens but was forced to return to Earth because of strong winds. Chang'e reached the moon, where she coughed up part of the pill.[2] Chang'e commanded the hare that lived on the moon to make another pill. Chang'e would then be able to return to Earth and her husband.[citation needed]
The legend states that the hare is still pounding herbs, trying to make the pill. Houyi built himself a palace in the sun, representing "Yang" (the male principle), in contrast to Chang'e's home on the moon which represents "Yin" (the female principle). Once a year, on the night of the Mid-Autumn Festival, Houyi visits his wife. That is the reason why the moon is very full and beautiful on that night.[2]
This description appears in written form in two Western Han dynasty (206 BC-24 AD) collections; Shan Hai Jing, the Classic of the Mountains and Seas and Huainanzi, a philosophical classic.[3]
Another version of the legend, similar to the one above, differs in saying that Chang'e swallowed the pill of immortality because Peng, one of Houyi's many apprentice archers, tried to force her to give the pill to him. Knowing that she could not fight off Peng, Chang'e had no choice but to swallow the pill herself.[citation needed]
Other versions say that Houyi and Chang'e were still immortals living in heaven at the time that Houyi killed nine of the suns. The sun birds were the sons of the Jade Emperor, who punished Houyi and Chang'e by forcing them to live on Earth as mortals. Seeing that Chang'e felt extremely miserable over her loss of immortality, Houyi decided to find the pill that would restore it. At the end of his quest, he met the Queen Mother of the West, who agreed to give him the pill, but warned him that each person would only need half a pill to regain immortality. Houyi brought the pill home and stored it in a case. He warned Chang'e not to open the case, and then left home for a while. Like Pandora in Greek mythology, Chang'e became curious. She opened up the case and found the pill, just as Houyi was returning home. Nervous that Houyi would catch her, discovering the contents of the case, she accidentally swallowed the entire pill, and started to float into the sky because of the overdose.
Some versions of the legend do not refer to Houyi or Chang'e as having previously been immortals and initially present them as mortals instead.[citation needed]
There are also versions of the story in which Houyi was made king as a reward for killing nine of the suns and saving the people. However, King Houyi became a despot who either stole a pill of immortality from the Queen Mother of the West or learned that he could make such a pill by grinding up the body of a different adolescent boy every night for a hundred nights. Chang'e stole the pill and swallowed it herself, either to stop more boys being killed or to prevent her husband's tyrannical rule from lasting forever.[citation needed]
The Hare or The Jade Rabbit
According to tradition, the Jade Rabbit pounds medicine, together with the lady, Chang'e, for the gods. Others say that the Jade Rabbit is a shape, assumed by Chang'e herself. The dark areas to the top of the full moon may be construed as the figure of a rabbit. The animal's ears point to the upper right, while at the left are two large circular areas, representing its head and body.[4]
Overthrow of Mongol rule
According to a widespread folk tale (not necessarily supported by historical records), the Mid-Autumn Festival commemorates an uprising in China against the Mongol rulers of the Yuan Dynasty (1280–1368) in the 14th century.[5] As group gatherings were banned, it was impossible to make plans for a rebellion.[5] Noting that the Mongols did not eat mooncakes, Liu Bowen (劉伯溫) of Zhejiang Province, advisor to the Chinese rebel leader Zhu Yuanzhang, came up with the idea of timing the rebellion to coincide with the Mid-Autumn Festival. He sought permission to distribute thousands of moon cakes to the Chinese residents in the city to bless the longevity of the Mongol emperor. Inside each cake, however, was inserted a piece of paper with the message: "Kill the Mongols on the 15th day of the 8th month" (traditional Chinese: 八月十五殺韃子; simplified Chinese: 八月十五杀鞑子).[5] On the night of the Moon Festival, the rebels successfully attacked and overthrew the government. What followed was the establishment of the Ming Dynasty (1368–1644), under Zhu. Henceforth, the Mid-Autumn Festival was celebrated with moon cakes on a national level.

Taiwan version
Due to historical cultural ties with China, legends of the holiday in Taiwan share major feature of the Chinese version.
Since middle of 1980's, Taiwanese starts the trend of barbecue with friends and family at Mid-Autumn Festival. This trend trace from different statements, some said that it started because of the boost of commercial company, others said that it is because people usually get hungry when they are watching the moon, so barbecue outdoor become widespread among people. However, the take off of Taiwan economy and the influence of western life style was also a reason which makes people change their traditional custom. Mooncakes are typically round but smaller, with less elaborate fillings. More recently, some versions of the cake from Hong Kong seem to be gaining popularity.

Vietnamese version
The Mid-Autumn festival is named "Tết Trung Thu" in Vietnamese.
The Vietnamese version of the holiday recounts the legend of Cuội, whose wife accidentally urinated on a sacred banyan tree, taking him with it to the Moon. Every year, on the mid-autumn festival, children light lanterns and participate in a procession to show Cuội the way to Earth.[6]
In Vietnam, Mooncakes are typically square rather than round, though round ones do exist. Besides the indigenous tale of the banyan tree, other legends are widely told including the story of the Moon Lady, and the story of the carp who wanted to become a dragon.[6]
One important event before and during Vietnamese Mid-Autumn Festival are lion dances. The dances are performed by both non-professional children group and trained professional groups. Lion dance groups perform on the streets go to houses asking for permission to perform for them. If accepted by the host, "the lion" will come in and start dancing as a wish of luck and fortune and the host gives back lucky money to show thankfulness.

Dates
The Mid-Autumn Festival is held on the 15th day of the eighth month in the Chinese calendar, which is in September or early October in the Gregorian calendar. In 2010 the Mid-Autumn Festival fell on September 22. It will occur on these days in coming years:[7]
 2011: September 12
 2012: September 30
 2013: September 19
 2014: September 8
 2015: September 27
 2016: September 15
 2017: October 4
 2018: September 24
 2019: September 13
 2020: October 1
 2021: September 21
 2022: September 10
 2023: September 29
 2024: September 15

បុណ្យសែនព្រះខែ


Butterfield, Missouri is a village in Missouri, United States.

According to the United States Census Bureau, the village has a total area of 1.1 km² (0.4 mi²), all land.

Demographics
At the 2000 census, there were 397 people, 136 households, and 102 families living in the village. The population density was 365.0/km² (947.6/mi²). There were 149 houses at an average density of 137.0/km² (355.7/mi²). The racial mix of the village was 85.14% white, 0.50% African American, 0.50% Native American, 11.59% from other races, and 2.27% from two or more races. Hispanic or Latino of any race were 21.41% of the population.

There were 136 households out of which 43.4% had children under the age of 18 living with them, 56.6% were [married couples living together, 13.2% had a female householder with no husband present, and 24.3% were non-families. 22.1% of all households were made up of individuals and 9.6% had someone living alone who was 65 years of age or older. The average household size was 2.92 and the average family size was 3.44.

In the village the population was spread out with 34.0% under the age of 18, 11.8% from 18 to 24, 28.2% from 25 to 44, 20.2% from 45 to 64, and 5.8% who were 65 years of age or older. The median age was 28 years. For every 100 females there were 98.5 males.This is also the case for females over 18.

The median income for a household in the village was $24,706, and the median income for a family was $28,000. Males had a median income of $20,417 versus $18,750 for females. The per citizen income for the village was $9,460. About 19.8% of families and 19.9% of the population were below the poverty line, including 25.2% of those under age 18 and 28.6% of those age 65 or over.

Cities in Missouri

Butterfield, Missouri


Felidae is a family of mammals, in the order Carnivora. Animals that belong to Felidae are called felids.

The family is of quite recent origin: the first fossils are from the Oligocene, 25 million years ago (mya). There are 41 living species, including the domestic cat, and they are monophyletic: all descended from the same ancestor.

Characteristics
Felids tend to have lithe and flexible bodies with muscular limbs. In most species, the tail is a third or a half the length of the body, with some exceptions (the bobcat and margay). The limbs are digitigrade, meaning they walk on their toes. The paws have three soft toe pads and retractible claws (usually). The tongue of felids is covered with horny papillae, which rasp meat from prey and aid in grooming.

Classification

The Felidae has three subfamilies:
 †Machairodontinae: sabre-toothed cats.
 Pantherinae: large cats tiger, lion, jaguar, leopard
 Felinae: cougar, cheetah and smaller cats

More examples of felines are the big cats – the lion, tiger, leopard, jaguar, snow leopard, clouded leopard, puma, and cheetah - and other wild cats, for example the lynx, caracal, and bobcat. All felines, also the small pet cat, are predators that can hunt many animals.

Evolution
The felids evolved in Asia and spread across continents by crossing land bridges. DNA sequence analysis shows that ancient cats evolved into eight main lines. There were at least 10 migrations (in both directions) from continent to continent via the Bering land bridge and Isthmus of Panama. The Panthera genus is the oldest and the Felis genus is the youngest. 60 percent of the modern species of cats developed within the last million years.

The felids' closest relatives are the linsangs, and at one remove the group of civets, hyenas, mongooses, and Madagascar carnivores, with whom they share the Suborder Feliformia. All felid species share a genetic anomaly that prevents them from tasting sweetness.

Genetic classification
Genetic research has provided a basis for a more concise classification for the living members of the cat family based on genotypical groupings.  Specifically, eight genetic lineages have been identified:
 Lineage 1: Panthera, Uncia, Neofelis
 Lineage 2: Pardofelis, Catopuma
 Lineage 3: Leptailurus, Caracal, Profelis
 Lineage 4: Leopardus
 Lineage 5: Lynx
 Lineage 6: Puma, Acinonyx
 Lineage 7: Prionailurus, Otocolobus
 Lineage 8: Felis

The last four lineages (5, 6, 7, 8) are more related to each other than to any of the first four (1, 2, 3, 4), and so form a clade within the Felinae subfamily of family Felidae.

Taxonomy
 Subfamily Felinae
 Genus Acinonyx
 Cheetah, Acinonyx jubatus
 Genus Caracal
 Caracal, Caracal caracal
 Genus Catopuma
 Bay cat, Catopuma badia
 Asian golden cat, Catopuma temminckii
 Genus Felis
 Chinese mountain cat, Felis bieti
 Jungle cat, Felis chaus
 Pallas' cat / Manul, Felis manul
 Sand cat, Felis margarita
 Black-footed cat, Felis nigripes
 Wildcat, Felis silvestris
 Domestic cat, Felis silvestris catus
 Genus Leopardus
 Pantanal cat, Leopardus braccatus
 Colocolo, Leopardus colocolo
 Pampas cat, Leopardus pajeros
 Geoffroy's cat, Leopardus geoffroyi
 Kodkod, Leopardus guigna
 Andean mountain cat, Leopardus jacobitus
 Ocelot, Leopardus pardalis
 Oncilla, Leopardus tigrinus
 Margay, Leopardus wiedii
 Genus Leptailurus
 Serval, Leptailurus serval
 Genus Lynx
 Canada lynx, Lynx canadensis
 Eurasian lynx, Lynx lynx
 Iberian lynx, Lynx pardinus
 Bobcat, Lynx rufus
 Genus Pardofelis
 Marbled cat, Pardofelis marmorata
 Genus Prionailurus
 Leopard cat, Prionailurus bengalensis
 Iriomote cat, Prionailurus iriomotensis
 Flat-headed cat, Prionailurus planiceps
 Rusty-spotted cat, Prionailurus rubiginosus
 Fishing cat, Prionailurus viverrinus
 Genus Profelis
 African golden cat, Profelis aurata
 Genus Puma
 Puma, Puma concolor
 Subfamily Pantherinae
 Genus Neofelis
 Clouded leopard, Neofelis nebulosa
 Sunda clouded leopard, Neofelis diardi
 Genus Panthera
 Lion, Panthera leo
 Jaguar, Panthera onca
 Leopard, Panthera pardus
 Tiger, Panthera tigris
 Genus Uncia
 Snow leopard, Uncia uncia

Related pages
 Smilodon

References

Felidae


Final Fantasy XII is a fantasy role-playing video game for the Playstation 2. It was released in 2006 by Square Enix.

Characters
Final Fantasy XII has six characters you can play as: Vaan, an orphan who wants to be a sky pirate; Ashe, a princess; Basch, who is charged with killing the King; Balthier, a sky pirate who has an airship called the Strahl; Fran, Balthier's friend and Penelo, who has been Vaan's "friend" since they were little children.

Story
Final Fantasy XII takes place in Dalmasca. Princess Ashe of Dalmasca and Prince Rasler of Nabradia had been married for a short time when the Archadian Empire invaded Dalmasca.  A war started thereafter, and Archadia took over Dalmasca in no time, for the small country of Dalmasca stood no chance against the massive Archadian Empire.  While the war was going on, Prince Rasler died, leaving Princess Ashe alone.  The king of Dalmasca, Ashe's father, decided to surrender  to Archadia, clinging to dreams of peace. However, Archadia's ruler wanted him dead as soon as the treaty was signed. Knights from Dalmasca tried to rescue him, but one of the captain of the knights, Basch, was replaced by his twin brother, who then killed king Raminas of Dalmasca, and the main character's older brother Reks.  Basch's twin brother is a "Judge" who works for Archadia. The real Basch is accused of high treason and is supposedly killed. Princess Ashe went into hiding afterwards, and was deemed dead.

Two years later, Vaan, Reks' little brother, sneaks into the royal palace. When he was sneaking in, there was a banquet going on to celebrate the election of a new Consul, Vayne. Vaan meets the sky pirates Balthier and Fran in the palace as they were trying to steal the same thing he himself had taken. When Resistance forces broke into the palace, Vaan and his new friends had to hide in the waterways beneath the palace.  While they were in the sewers, they met the leader of the Resistance, named Amalia.

This led to Vaan, Balthier and Fran getting put into the Nalbina Dungeons. What became of Amalia is yet unknown.

In the dungeons, Vaan, Balthier and Fran, find Basch. The Captain deemed a traitor by the people. They free Basch from the cage he is being held in and they go away from the Nalbina Dungeons to the Barheim Passage far below.  There in the Barheim Passage, they fight creatures that can imitate treasure chests called Mimics, and they battle a Mimic Queen.  After, the wall collapses, and Balthier, Vaan, Fran and Basch go back into the city of Rabanastre, which is the capital of Dalmasca.  There, they learn that Vaan's friend Penelo was kidnapped by a head-hunter who was looking for Balthier.  The kidnapper is named Ba'Gamnan, and he has taken Penelo to Bhujerba, a city in the sky.  Balthier lets Vaan use his airship, which is like an airplane except different in shape, and they fly to Bhujerba to rescue Penelo

When they get to Bhujerba, they go to the Lhusu Mines.  The Lhusu Mines have a lot of magicite, but also have a lot of dangerous monsters.  They go inside with a person who calls himself Lamont, and when they get to the end they see Ba'Gamnan.  He chases them but does not reach them and they manage to get away safely.

Other websites

 Final Fantasy XII official website for Japan
 Final Fantasy XII official website for North America
 Final Fantasy XII official website for Europe
 Final Fantasy XII US - fansite
 Shatter Heart - Fansite

Final Fantasy games
2006 video games
PlayStation 2 games

Final Fantasy XII


The Sun Java System Portal Server is a component of the Sun Java Platform, Enterprise Edition, a software system that supports a wide range of enterprise computing needs.

Portal Server allows administrators and delegated administrators to build portal pages and to make them available to individuals throughout an enterprise according to user identities.

Portal Server's core framework supports the Java Specification Request (JSR) 168 and 286 Java Portlet specification standard and the Web Services for Remote Portlets (WSRP) 1.0 standard for portal content. Portlet developers can use the NetBeans IDE or open standard tools to build standards-based portlets.  Developers can also use design tools such as Dreamweaver to design new themes and skins.  Portal administrators can then leverage portlets, WSRP consumers, or additional portal tools for adding content to portal pages.

The latest version of Portal Server is 7.2.  This version provides a framework and a set of software modules that offer the following:

 Security
 Mobility
 Community Features
 Enterprise Search
 Identity-based content delivery
 Collaboration
 Business system integration
 Secure Remote Access
 Desktop Design Tool
 Delegated Administration
 Enterprise Edition Installer
 GlassFish V2 / Application Server 9.1 Support
 SharePoint Integrated Services
 AES Support for Secure Remote Access
 CMS Portlet and CMS Framework
 JSR286 / Portlet Container 2.0 Support
 WSRP 1.0
 Google Gadgets Integration
 Workflow API
 JSF Portlet Bridge 1.2
 NetBeans and Eclipse application development tools

OpenPortal
At JavaOne 2007, the Sun Java System Portal Server team announced the renaming of the portal open source community. It's now called the OpenPortal Community.

Partnership with Liferay
At JavaOne 2008, Sun and Liferay announced a strategic partnership that combines efforts and technologies from both companies' communities to enhance and maintain web aggregation and presentation technologies that are utilized in existing and future products. Liferay Portal 5 and Sun's Project WebSynergy are the first version of the new product families that are a result of this initiative and derived from the same codebase.

References

External links
 More about Sun Java System Portal Server
 Sun Java System Portal Server 7.2 documentation
 The Portal Post Blog
 The OpenPortal Community
 Portal Server SDN Hub
 Portal Server Demos Broken link
 Sun/Liferay partnership and WebSynergy
 Liferay Providing First Year Free for Sun Portal Customers

Java enterprise platform
Sun Microsystems software

Sun Java System Portal Server


Burton Leon "Burt" Reynolds Jr. (February 11, 1936 – September 6, 2018) was an American actor, director and producer.

He starred in many roles, such as Dan August, Deliverance, The Longest Yard with its 2005 remake, Without a Paddle (2004) and Smokey and the Bandit. He won two Golden Globe Awards, including in Evening Shade for Best Actor in a Television Series Musical or Comedy and in Boogie Nights for Best Supporting Actor – Motion Picture.

Early life
Reynolds was the son of Harriette Fernette "Fern" (née Miller; 1902–1992) and Douglas Burton Reynolds (1906–2002). He had Dutch, English, Scots-Irish and Scottish ancestry, and also claimed Cherokee and Italian roots through his father. During his career, he often claimed to have been born in Waycross, Georgia, although he said in 2015 he was actually born in Lansing, Michigan. He was born on February 11, 1936, and in his autobiography stated that Lansing is where his family lived when his father was drafted into the United States Army.

He, his mother, and his sister joined his father at Fort Leonard Wood, Missouri, and lived there for two years. When his father was sent to Europe, the family moved to Lake City, Michigan, where his mother had been raised. In 1946, the family moved to Riviera Beach, Florida. His father eventually became Chief of Police of Riviera Beach, which is adjacent to the north end of West Palm Beach, Florida. During 10th grade at Palm Beach High School, Reynolds was named First Team All State and All Southern as a fullback, and received multiple scholarship offers.

Personal life and death

Reynolds married Judy Carne from 1963 to 1965. He had a relationship with Dinah Shore in the early 1970s for five years. He had a relationship with Sally Field from 1977 to 1982, during which time they appeared together in four films. Reynolds married  Loni Anderson from 1988 to 1993. They adopted a son, Quinton. He and Anderson separated after he fell in love with a cocktail waitress, with whom he later traded lawsuits which were settled out of court.

His friends included Johnny Carson, James Hampton, Dom DeLuise, Jerry Reed, Charles Nelson Reilly, Tammy Wynette, Lucie Arnaz, Adrienne Barbeau, Tawny Little, Dinah Shore, Clint Eastwood and Chris Evert.

In the late 1970s, Reynolds opened Burt's Place, a nightclub restaurant in the Omni International Hotel in the Hotel District of Downtown Atlanta, and briefly operated a second version at Lenox Square. He was a lifelong fan of American football, a result of his collegiate career, and was a minority owner of the Tampa Bay Bandits of the USFL from 1982 to 1986. The team's name was inspired by the Smokey and the Bandit trilogy and Skoal Bandit, a primary sponsor for the team as a result of also sponsoring Reynolds' motor racing team. Reynolds co-owned a NASCAR Winston Cup team, Mach 1 Racing, with Hal Needham, which ran the #33 "Skoal Bandit" car with driver Harry Gant. He was awarded an honorary doctorate from Florida State University in 1981 and later endorsed the construction of a new performing arts facility in Sarasota, Florida.

He also owned a private "dinner theater" in Jupiter, Florida, with a focus on training young performers looking to enter show business. The theater was later renamed to the Burt Reynolds Jupiter Theater and closed in 1997 after Reynolds declared bankruptcy. In 1984, he opened a restaurant in Fort Lauderdale, "Burt & Jacks", which he co-owned with Jack Jackson.

While filming City Heat, Reynolds was struck in the face with a metal chair and had temporomandibular joint dysfunction. He lost thirty pounds from not eating. The painkillers he was prescribed led to addiction, which lasted several years. He underwent back surgery in 2009 and a quintuple coronary artery bypass surgery in February 2010. On August 16, 2011, Merrill Lynch Credit Corporation filed foreclosure papers, claiming Reynolds owed US$1.2 million on his home in Hobe Sound, Florida. He owned the Burt Reynolds Ranch, where scenes for Smokey and the Bandit were filmed and which once had a petting zoo, until its sale during bankruptcy. In April 2014, the 153-acre (62 ha) rural property was rezoned for residential use and the Palm Beach County school system was empowered to sell it which they did to the residential developer K. Hovnanian Homes. Reynolds also once purchased a mansion on a tract of land in Loganville, Georgia.

Reynolds died of a heart attack on September 6, 2018.

Filmography
 Deliverance
 The Longest Yard
 Smokey and the Bandit
 Paternity
 The Best Little Whorehouse in Texas
 Boogie Nights

References

Other websites

Burt Reynolds & Friends Museum
"Show Business: Frog Prince"  'Time' August 21, 1972
"Burt Reynolds"  at Florida State University
Pictures and commentary on Burt Reynolds filming the episode of Zane Grey Theatre titled Man From Everywhere on the Iverson Movie Ranch
 Iverson Movie Ranch: History, vintage photos.
Burt Reynolds' promotional photo shoot for Gunsmoke in 1962

1936 births
2018 deaths
Deaths from cardiac arrest
American movie actors
American television actors
Actors from Michigan
Actors from Georgia (U.S. state)
People from Lansing, Michigan
Emmy Award winning actors
Golden Globe Award winning actors
Former Roman Catholics

Burt Reynolds


Suphanburi was an ancient province. Researchers found evidence that is over 2500 years old. Artifacts have been found from the Stone Age, Iron Age and successive cultures including the Suwannapoom period, Funan, Aummarawadee and Sriwichai.
The old name of Suphanburi was Tarawadeesrisuphannapoom or Phan tumaburi, on a bank of Ta Jeen River. In the Ayuttaya period it was a capital city. Suphanburi was an outpost city and an important granary.

Administration

In the present, Suphanburi is in central Thailand. It's 108 kilometres away from Bangkok. Its administration is divided into 10 Aumper, 110 communes (tambon), and 997 villages that are.

Aumper Muang Suphanburi
Aumper Dan Chang
Aumper Don Chedi
Aumper Song Pi Nong
Aumper Sam Chuk
Aumper Bang Pla Ma
Aumper Si Prachan
Aumper U- Thong
Aumper Nong Ya Sai
Aumper Doem Bang Nang Buat

The interesting places in Suphanburi
 Buffalo Villages is at Aumper Sri Prajan. It's the place that shows about the way of life of Thai people with buffaloes and home stays for visitor at a low prize.
 Samchuk 100 years Market is at Aumper Sam Chuk. It was a Chinese community for a long time. It's a place that you should visit! Because there are many old things for sale.
 Banharn-Jamsai Tower is at Aumper Muang Suphanburi. From this tower you can see views around Suphanburi province very far. And around this tower there is an amusement park, too.
 Bueng Chawak Aquarium is at Aumper Doem Bang Nang Buat. It's a very interesting place to visit. There are many zones like the zoo, under water world, tree houses and Vegetables Park.
In Suphanburi has many more things to visit than this.

References

Ancient history
History of Thailand

Suphan Buri province


The Neelum District () is one of the eight districts of Azad Kashmir, Pakistan. Until recently it was part of Muzaffarabad District. It is bounded by the Gilgit (Northern Areas) to the North, with Kupwara and Baramulla Districts of Jammu and Kashmir to the South and Southeast, Muzaffarabad District to the Southwest and Mansehra District to the West. The district was badly affected by the 2005 Kashmir earthquake.

Subdivisions
The district is administratively subdivided into two tehsils:

 Athmuuqaam Tehsil
 Sharda Tehsil

Pakistani Languages
Many languages are spoken in the district. Hindko however, is the predominant language and is spoken mostly in the west, southwest and central regions. Shina and Kashmiri are spoken in the Northeast towards the border with Baramulla and Astore District and also in the far north on the cease-fire Line with Diamir District. Pashto is also spoken in a few villages on the Line of Conflict with Baramulla.

Other websites
Map of Neelum

Districts of Azad Kashmir

Neelum District