A cabbage roll is a dish consisting of cooked cabbage leaves wrapped around a variety of fillings. It is common to the cuisines of Central, Northern, Eastern and Southeastern Europe and much of Western Asia, Northern China, as well as parts of North Africa.
Meat fillings are traditional in Europe, and include beef, lamb, or pork seasoned with garlic, onion, and spices. Grains such as rice and barley, mushrooms, and vegetables are often included as well. Fermented cabbage leaves are used for wrapping, particularly in southeastern Europe. In Asia, seafoods, tofu, and shiitake mushrooms may also be used. Chinese cabbage is often used as a wrapping.

Cabbage leaves are stuffed with the filling which are then baked, simmered, or steamed in a covered pot and generally eaten warm, often accompanied with a sauce. The sauce varies widely by cuisine. In Sweden and Finland, stuffed cabbage is served with lingonberry jam, which is both sweet and tart. In Central and Eastern Europe, tomato-based sauces and sour cream are typical. In Lebanon, the cabbage is stuffed with rice and minced meat and only rolled to the size of a cigar. It is usually served with a side dish of yogurt and a type of lemon and olive oil vinaigrette seasoned with garlic and dried mint.

The cabbage roll is a staple in the Romanian cuisine with variations of the recipe and sizing depending on the region, typically taking up to 6 hours to cook. Traditionally made with pork, beef, bacon, rice, spices and aromatics, broiled in a tomato sauce and served with polenta, sour cream and spicy pickled peppers.

Cooking textbook author Nancy Krcek stated that the origins are unclear and that it is possible multiple groups of people invented it at the same time. A version called holishkes is traditionally eaten by Jews on Simchat Torah; Gil Marks described stuffed cabbage to have entered Jewish cooking some 2,000 years ago. Recipes vary depending on region; northern Poles prefer a savory sauce, while Galicia, Hungary and Ukraine favor sweet-and-sour, for example.

Variations

 Lahanodolmades (Λαχανοντολμάδες) – Greece
 Töltött káposzta – Hungary
 Balandėliai – Lithuania
 Halubcy – Belarus
 Golubtsy – Russia
 Gołąbki – Poland
 Holubtsi – Ukraine
 Kāpostu tīteņi – Latvia
 Holubky – Czech Republic and Slovakia
 Holishkes – Ashkenazi Jewish
 Prakas – Ashkenazi Jewish
 Krouv Memula – Israel
 Kåldolmar – Sweden
 Kaalikääryle – Finland
 Kapsarull – Estonia
 Japrak or Sarma (Sarma me lakër të bardhë) – Albania
 Сарма (Sarma) – North Macedonia
 Сарма / Sarma – Serbia
 Sarma / Сарма or Japrak / Јапрак – Bosnia and Herzegovina
 Punjeni kupus or Arambašići or Sarma – Croatia
 Сарми (Sarmi; see: Sarma) – Bulgaria
 Sarmale – Romania, Moldova
 Sarma – Southeastern Europe and Turkey
 Lahana dolması/sarması – Turkey
 Kələm dolması – Azerbaijan
 Kaghambi tolma (կաղամբի տոլմա) – Armenia
 Tolma (ტოლმა) – Georgia
 Dolmeye Kalam (cabbage dolma) – Iran
 Malfoof Mahshi (ملفوف محشي) – the Levant
 Mahashi Malfoof (محاشي ملفوف) - The Arab states of the Gulf
 Mahshi kuronb (محشي كرنب) – Egypt and Sudan
  and Krautwickel – Germany and Austria
 Cigares au chou – Quebec
 Involtini di cavolo – Italy
 Capuns – Graubunden, Switzerland and Lombardy, Italy
 Capunet - Veneto, Italy
 Bragioli – Malta
 Niños Envueltos – Argentina and Uruguay
 Charuto de Repolho – Brazil
 Aluske – Paraná, Santa Catarina, and Rio Grande do Sul (Brazil)
 Bai Cai Juan (白菜卷) – China
 Rōru kyabetsu (ロールキャベツ) – Japan
  – Vietnam

Europe
Azerbaijan and Turkey

Stuffed cabbage leaves ( ) are popular all year in Azerbaijan and Turkey, but especially in winter when other vegetables are less plentiful. The stuffing usually consists of rice and herbs such as coriander, mint and dill, onions and meat, although there is a variation— yalancı dolma ("fake" dolma) — which is meat-free.

 Balkans

Cabbage rolls are a culinary standard in Montenegro, Bosnia and Herzegovina, Turkey, Bulgaria, Macedonia, Romania, Serbia and Croatia. Leaves of brined cabbage stuffed with ground beef, pork and rice are a favorite dish during Christmas time and other non-fasting holidays, while meat is omitted or substituted with crushed walnuts on fasting holy days. Traditionally, cabbage rolls are simmered at length in a paprika-based sauce with chunks of smoked bacon.

 Romania and Moldova

With sarmale being the national dish of Romania, come different variations and sizing depending on the region.
Sarmale are Romanian stuffed cabbage rolls traditionally served on Christmas and New Year's Eve but also served throughout the year at weddings, baptism parties, and other large celebrations. It is considered a winter dish and starts with the orthodox celebration of St. Ignatie day – Preparing the Pig, when Romanians traditionally slaughter the pigs for Christmas.
Ground pork or beef is mixed with sauteed caramelized onions and rice, stuffed in a cabbage leaf, pickled sauerkraut leaf or grape leaf. For flavor, they usually consist of layers with bacon, smoked ribs, or smoked sausage.
Seasoned with spices and aromatics, it is traditionally served with polenta, sour cream and pickled spicy peppers.

 Hungary
The traditional Hungarian cabbage roll (töltött káposzta) can be made from sweet or sauerkraut cabbage leaves filled with a mixture of minced pork meat, eggs, and rice seasoned with paprika, caraway, salt, and pepper. The Hungarian version often contains minced pepper (paprika) and is served with sour cream on top. Many Hungarians serve this food during Christmas and New Year's Eve, although it is a common dish throughout the year (sweet version during summer/fall and the sour during winter/spring time). The sour stuffed cabbage is part of the traditional Hungarian pig slaughter menu and it is said that eating this during the holiday season will bring you wealth and health for the new year.

 Poland

Stuffed cabbage rolls are a popular Polish dish. Pork and beef mixed with rice or barley are nestled in a cabbage leaf and cooked in the oven or on the stove until tender.

The cabbage rolls are called gołąbki in Polish, holubky by Czechs and Slovaks, or sarma / сарма by Serbs, Croatians and Bulgarians. The sauce is often the main difference in regional variations.
In a less popular version called leniwe gołąbki (lazy cabbage rolls) the ingredients are chopped, combined and baked or fried.

Ukraine
In Ukraine, the filling of holubtsi varies throughout the country. In the Carpathian region corn grits are used, whereas in the Poltava area buckwheat groats are preferred. The cereal is lightly cooked, mixed with fried onions, shkvarky (pork cracklings) or raw minced meat. The mixture is combined with spices and seasonings, and is then used as the filling for steamed fresh or pickled cabbage leaves. In spring cabbage leaves are often replaced with fresh beetroot leaves, and in the southwest – with fresh young grape leaves. The holubtsi are lightly fried and then stewed with sour cream, or tomato, mushroom or some other sauce. During Lenten periods this might be water mixed with kvas, while at other times it might be a meat broth.

In Left Bank Ukraine and in the south, holubtsi are usually big, made from the entire cabbage leaf, while in the Dniester region and the Carpathians the cabbage leaf is divided into several pieces. In the latter regions, cooks who made large holubtsi were considered lazy. In Poltava cooks preferred the large holubtsi because they were juicier. In most of Ukraine holubtsi were an everyday dish, but in most of Right Bank Ukraine, with the exception of Polissia, they were also included in holiday meals. Beginning in the 1920s, holubtsi began to be stuffed with a rice-meat mixture, and, instead of kvas, they began to be cooked in tomato juice, sauce or paste. This is the most common way they are prepared nowadays.

Holubtsi are a popular dish for both everyday meal and as special occasion treat. For Sviata Vecheria (Christmas Eve Supper) in many regions of Ukraine holubtsi constitute one of the twelve traditional dishes served on the night. Only Lenten ingredients are used in this case.Faryna, Natalka (Ed.) 1976, Ukrainian Canadiana, Ukrainian Women's Association of Canada, Edmonton On occasion of Sviata Vecheria, Boykos and Transcarpathians make Holubtsi from "kryzhavky" (pickled whole heads of cabbage). Into these "pickled" holubtsi they put a stuffing of rice and mushrooms. Carpathian-style holubtsi are usually made from fresh cabbage and stuffed with corn grits, or with grated raw potato (Vorokhta, Verkhovyna, Kvasy). These are best served with mushroom gravy.  To differentiate the different types of holubtsi, they are wrapped into different shapes: corn-filled ones are made into the shape of envelopes, with the edges folded in, potato-filled are simply rolled up. A classic Halychian (Galician) Sviata Vecheria dish is holubtsi stuffed with grated potato and served with a mushroom machanka (dipping sauce).

On May 4, 2023, the cooking of holubtsi, a Ukrainian traditional dish, was inscribed in the National Inventory of Elements of the Intangible Cultural Heritage of Ukraine.

 Russia

The Russian version of cabbage rolls usually consists of minced meat mixed with cooked rice (or buckwheat) wrapped in cabbage leaves and stewed in a mixture of either sour cream or tomato sauce or both.

There is an easier-to-make variation of that dish called lenivye golubtsy (e.g. "lazy" cabbage rolls): the cabbage is chopped and mixed with minced meat and rice so there is no need to wrap every meatball in a cabbage leaf.

As for the bell pepper variant the dish, the Russians refer to it as "perchiki" ("little peppers", even though bell peppers are big among peppers)

Sweden and FinlandKåldolmar ("cabbage dolma") are Swedish cabbage rolls filled with rice and minced meat (most often pork). They are traditionally eaten with boiled or mashed potatoes, gravy, and lingonberry jam. In Finland the same dish is known as kaalikääryle (plural kaalikääryleet).

In 1709, after losing the Battle of Poltava, the wounded Charles XII of Sweden and the remnants of his army escaped with their Cossack allies to the Ottoman town of Bender, in present-day Moldavia, where they were granted refuge by Sultan Ahmed III. Charles XII spent more than five years in the Ottoman Empire, trying to convince the Sultan to help him defeat the Russians. When he finally returned to Sweden in 1715, he was followed by his Ottoman creditors and their cooks. The creditors remained in Sweden at least until 1732; it is generally believed that Ottoman style dolma were introduced into Swedish cooking during this period.

As indicated by the name, Swedish kåldolmar are generally considered a variety of the dolma. Swedish is the only European language to use the Turkish term dolma ("filled") to denote cabbage rolls.

The earliest known Swedish recipe for "Dolma" is in the 1765 edition of the famous cookbook of Cajsa Warg. Warg instructed her readers to prepare the rolls using vine leaves, lamb, rice, and lemon juice. Toward the end of the recipe, however, Warg suggested that those who could not afford vine leaves could use preboiled cabbage leaves in their place. Nowadays, frozen kåldolmar, cooked with preboiled cabbage leaves, are sold in most major food stores in Sweden.

To cherish early modern cultural interchange between Sweden and the Orient, the Cabbage Dolma Day (Kåldolmens dag) is celebrated on November 30, the day Charles XII was killed during a military campaign in Norway. The celebrations were instated in 2010 by a group known as the Friends of the Cabbage Dolma (Kåldolmens vänner). In a series of media appearances, historian Petter Hellström explained that the group wanted to make November 30 a day to remember and ponder the multifaceted roots of Sweden's cultural heritage, apparently in contrast to the same day's long history as the unofficial marching day of Swedish fascism and right wing extremism. Starting in 2013, the Cabbage Dolma Day was hosted by the Swedish History Museum in Stockholm, the country's foremost historical museum. The celebrations have also been supported by a number of important civil society organizations over the years, notably the Church of Sweden and the Federation of Local History and Folk Culture (Sveriges hembygdsförbund).

Africa
Egypt

In Egyptian cuisine, cabbage rolls are called محشي كرمب, pronounced maḥshī kromb or maḥshī koronb (as Standard Arabic [m] often turns to [n] in proximity to [b] in Egyptian Arabic), literally translating to "stuffed cabbage". The leaves are fresh and commonly cut into smaller pieces and partially pre-cooked. The most common filling is a mixture of rice, onion, tomato, herbs, and spices (most typically including mint, dill, and cumin); meat is rarely used in Egyptian stuffed cabbage. The rolls are arranged in a pot and boiled in broth or tomato-based sauce, also including the herbs and spices. As the pieces of cabbage and therefore the rolls are small, the leaves are usually simply rolled around the filling almost like a small cigar, and are left open at the ends rather than folded around the filling to produce a completely enclosed package.

 Americas

United States
In regions heavily influenced by Polish immigrants, such as Chicago which claims the largest Polish population outside of Poland, Detroit, Pennsylvania, the southern tier of New York, and northeastern Ohio, the term usually refers instead to stuffed cabbage rolls, such as the Polish gołąbki. These are also known as pigs in a blanket. Jewish immigrants from Eastern Europe popularized the dish in New York City, where they became known as Jewish cabbage.

Cabbage rolls also feature prominently in the cuisines of Cajuns and Louisiana Creoles of southern Louisiana, where they usually take the form of ground pork mixed with rice and chopped vegetables stuffed into parboiled cabbage leaves and cooked in a tomato sauce-based liquid.

Romani Americans, Chinese Americans and Vietnamese Americans often cook cabbage rolls.

Romani people in the United States eat sarmi which is made with cabbage leaves stuffed with pork, onions, peppers, rice, and tomatoes.

Asia
China
In Chinese cuisine, cabbage rolls are called 白菜卷, pronounced báicài juǎn.

See also
 List of cabbage dishes
 List of stuffed dishes
 Vine leaf roll
 Dolma, a similar variety of dishes in terms of having leaves stuffed with filling

Notes

References

 Wretman, Tore: Svensk husmanskost'' (Forum 1967). .

Stuffed vegetable dishes
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Cabbage roll


Samuel Holden Parsons (May 14, 1737 – November 17, 1789) was an American lawyer, jurist, general in the Continental Army during the American Revolutionary War, and a pioneer to the Ohio Country. Parsons was described as "Soldier, scholar, judge, one of the strongest arms on which Washington leaned, who first suggested the Continental Congress, from the story of whose life could almost be written the history of the Northern War" by Senator George F. Hoar of Massachusetts

Parsons was born in Lyme, Connecticut, the son of Jonathan Parsons and Phoebe (Griswold) Parsons. At the age of nine, his family moved to Newburyport, Massachusetts, where his father, an ardent supporter of the First Great Awakening, took charge of the town's new Presbyterian congregation.

Parsons graduated from Harvard College in 1756 and returned to Lyme to study law in the office of his uncle, Connecticut governor Matthew Griswold (governor). He was admitted to the bar in 1759, and started his law practice in Lyme. In 1761, he married Mehitabel Mather (1743–1802), a great-great-great-granddaughter of Rev. Richard Mather. Well-connected politically, he was elected to the General Assembly in 1762, where he remained a representative until his removal to New London.

Revolutionary activist
Actively involved in the resistance against British forces on the eve of the Revolution, he was a member of New London's Committee of Correspondence. In March 1772, he wrote to Massachusetts leader Samuel Adams, suggesting a congress of the colonies: "I take the liberty to propose for your consideration", he wrote, "whether it would not be advisable in the present critical situation to revive an institution which formerly had a very salutary effect – I mean an annual meeting of commissioners from the colonies to consult on their general welfare."

Parsons went on to suggest that the time for discussing colonial independence from Britain was at hand: "The idea of inalienable allegiance to any prince or state, is an idea to me inadmissible; and I cannot but see that our ancestors, when they first landed in America, were as independent of the crown or king of Great Britain, as if they hade never been his subjects; and the only rightful authority derived to him over this people, was by explicit covenant contained in the first charters."

Military career
In April 1775, immediately after the battles of Lexington and Concord, Parsons, along with colleagues in the Connecticut legislature, began promoting a project to take Fort Ticonderoga from the British, securing commitments of both public and private funds to underwrite the expedition.

Like most active politicians of the period, Parsons served as a militia leader. He was appointed Major of the 14th Connecticut, Militia Regiment in 1770. In 1775, he was commissioned Colonel of the 6th Connecticut Regiment, a new regiment raised "for the special defence and safety of the Colony". In June he was ordered to lead his regiment to Boston, where he fought in the Battle of Bunker Hill. He remained in Boston until the British evacuated the city in March 1776.

In August 1776 Congress appointed Parsons Brigadier General in the Continental Army. He was ordered to New York with his brigade of about 2,500 men. Stationed in Brooklyn, Parsons was in the thick of the fighting with British troops under Lord Sterling at Battle Hill on August 17, 1776. He took part in the Council of War on August 29, at which it was decided to retreat from New York. Parsons successfully transported his men from Long Island, joining the main body of the army as it withdrew from the city.

While in New York, Parsons played a central role in the American efforts to destroy the British fleet. David Bushnell, an inventor from Connecticut, had devised a submarine called the Turtle which he planned to use to place torpedoes on British ships. Parsons selected his brother-in-law, Sergeant (later Captain) Ezra Lee, to undertake this risky mission. Lee succeeded in reaching the British flagship Eagle undetected, but was unable to attach the torpedo to its hull. The bomb exploded, much to the consternation of the British, but without causing any harm to the ship.

After the retreat from New York, Parsons' brigade was assigned to General Israel Putnam's division north of the city. He fought in the battle of White Plains. In January 1777, he returned to Connecticut to help recruit the Connecticut Line to bolster depleted Continental forces. He led raids on Loyalist enclaves on Long Island, and took part in efforts to defend Connecticut towns against raids by British forces under General William Tryon.  He organized the raid led by Return Jonathan Meigs against Sag Harbor in retaliation for Tryon's raid on Danbury, and led a failed assault on Setauket, New York in August 1777.

In the winter of 1777–78, Parsons took command of West Point, and began building its fortifications. At the end of 1778, he joined Connecticut troops at winter quarters in Redding. In December 1779, Parsons took command of Putnam's Division, and spent the following months recruiting, training, and trying to engage British General Sir Henry Clinton in battle. The high point of this period was the discovery, in September 1780, of Benedict Arnold's treacherous scheme to surrender West Point to the British. Parsons served on the board of officers which tried Arnold's accomplice, Major John André, and ultimately sentenced him to death.

On October 23, 1780 Parsons was promoted to Major General. In the winter of 1781 he helped suppress the mutinies of soldiers in Pennsylvania and New Jersey, and took part in efforts to clear out Tory militias in Westchester, north of New York. After months of containing the British troops in New York, American forces, now bolstered by French reinforcements, departed for Virginia. Parsons and his troops were left behind to keep the British contained.

In July 1782, following the British surrender at Yorktown, Virginia, Parsons – broken physically and financially – tendered his resignation to Congress. Forty-five years old, he had served continuously since the Lexington Alarm of 1775.

Civilian life
On the eve of the war, Parsons had moved his family to Middletown, Connecticut, which was then a prosperous port on the Connecticut River. He returned there during the summer of 1782, hoping to revive his law practice, his political career, and his depleted finances. Something of a celebrity, Parsons was elected to the legislature, became involved in organizing the Connecticut branch of the Society of the Cincinnati, and was appointed by Congress to help with Indian diplomacy on the western frontier.

In March 1787, Parsons became a director of the Ohio Land Company, a scheme that enabled ex-Revolutionary officers to trade their pay certificates for Ohio lands. Parsons played a leading role in persuading Congress to sell land to the company, and then jockeyed for appointment to a leading position in the territory. Though aspiring to the governorship—which was later awarded to General Arthur St. Clair—Parsons was appointed Chief Justice. In the midst of this, Parsons was also an active member of the Connecticut Convention for adopting the U.S. Constitution.

Frontier jurist
In March 1788, Parsons and his son Enoch, who had been appointed Registrar and Clerk of Probate, set out for the Northwest Territory. They arrived at Marietta, Ohio—a settlement of some fifty houses—in May 1788. Parsons was one of the early pioneers to the Northwest Territory. Lacking a clergyman, Parsons filled in as leader of sabbath services. During the following months, Parsons busied himself with surveying the Ohio Company's lands and purchasing choice parcels for himself and his family.

On November 1, 1789, Parsons wrote to his wife in Connecticut from Pittsburgh, stating that he was about to "set out for Lake Erie to survey the Connecticut lands (Connecticut Western Reserve)."

A letter written by Richard Butler, dated November 25, 1789, relates the circumstances of Parsons' death:

I am sorry to inform you that I have every reason to fear that our old friend, General Parsons, is no more. He left this place [Pittsburgh] in company with Captain Heart, (who is sent to explore the communication by way of the Beaver to Cuyahoga and the Lake), on the 5th instant, he had sent a man with his horses from the place where he had encamped the night before, and directed him to tell Lieut. McDowell, who commanded the Block House below the falls of Beaver, that he (General Parsons) would be there to dinner. A snow had fallen in the night which had retarded the progress of the man with the horses. At one place on the Beaver shore he saw where a canoe had landed, and a person got out to warm his feet by walking about, as he saw he had kicked against the trees and his tracks to the canoe again. The man did not get down till evening, but about noon the canoe, broken in pieces, came by the Block House, and some articles known to belong to General Parsons were taken up and others seen to pass. Lieut. McDowell has diligent search made for the body of the General, but made no discovery.

Parsons' body was found the following May and was buried with the expectation that it would be more suitably interred. Because of the series of mishaps, the location of his burial was lost. The General now lies in an unknown/unmarked grave on the banks of the Beaver River near the vicinity of New Brighton, Pennsylvania and Beaver Falls, Pennsylvania in
Pennsylvania. He has a cenotaph memorial in Middletown Connecticut. After his death, due to the depreciation of currency values, after Letters of Administration were sent in 1789 to his son Enoch, "..His estates, both in Middletown and Marietta, were found to be insolvent.."

Parsons' children
Parsons' surviving children included:

William Walter Parsons (1762–1802). Served as a midshipman during the Revolution, wherein he was taken prisoner by the British during the disastrous Penobscot Expedition. He eventually settled in Bangor, Maine.
Enoch Parsons (1769–1846). Accompanied his father to Ohio, where he served as Registrar and Clerk of Probate. Returning to Connecticut after his father's death, he served as High Sheriff of Middlesex County for 28 years and as President of the Middletown Branch of the Bank of the United States from 1818 to 1824.
Samuel Holden Parsons (1777–1811). Middletown merchant in West Indies trade.
Lucia Parsons (1764–1825). Married Stephen Titus Hosmer, Chief Justice of Connecticut.  Her daughter, Sarah Mehitabel Hosmer (1793-1834), married Major Andre Andrews (1792–1834), second Mayor of Buffalo.
Mehetable Parsons (1772–1825). Married William Brenton Hall, Middletown physician.
Margaret Parsons (1785-1853). Married 1st Stephen Hubbard of Middletown; married 2nd Alfred Hubbard Lathrop-a grandson from her marriage to Alfred Lathrop was the author George Parsons Lathrop married to Rose Hawthorne daughter of Nathaniel Hawthorne

See also
 Battle of Norwalk

References

Bibliography
 Baker, Mark (2104). Connecticut Families of the Revolution, American Forebears from Burr to Wolcott, The History Press, Charleston, SC (2014).
 Hall, Charles S.: Hall Ancestry. G.P. Putnam's Sons, New York, New York (1896).
 Hall, Charles S.: Life and Letters of Samuel Holden Parsons, Major General in The Continental Army and Chief Judge of the Northwestern Territory, Otseningo Publishing Co., Binghamton, New York (1905).
 Heitman, Francis B.: Officers of the Continental Army during the War of the Revolution, Rare Book Shop Publishing Co., Washington, D.C. (1914).
 Hildreth, Samuel P.: Biographical and Historical Memoirs of the Early Pioneer Settlers of Ohio, H. W. Derby and Co., Cincinnati, Ohio (1852).
 Hinman, Royal R.: A Historical Collection of the part sustained by Connecticut during the War of the Revolution, printed by E. Gleason, Hartford, Connecticut (1842).
 Leiter, M. T.: Biographical Sketches of the Generals of the Continental Army of the Revolution, University Press: John Wilson and Son, Cambridge, Massachusetts (1889).
 Shipton, Clifford K.: Harvard Graduates: Biographical Sketches of Those Who Attended Harvard College, Harvard University Press, Cambridge, Massachusetts (1968).

1737 births
1789 deaths
Accidental deaths in Pennsylvania
Continental Army generals
Continental Army officers from Connecticut
Deaths by drowning in the United States
Harvard College alumni
Northwest Territory judges
People from Lyme, Connecticut
People from Newburyport, Massachusetts
Military personnel from Connecticut
People of colonial Connecticut
Military personnel from Massachusetts

Samuel Holden Parsons


Black October is a 2000 documentary film written, directed and narrated by Terence McKenna and produced by Stephen Phizicky for CBC television on the October Crisis in Canada which aired in October 2000. It focuses on the autumn of 1970, following the kidnapping of British Trade Commissioner James Cross and Quebec Minister of Labour Pierre Laporte by the Front de libération du Québec in October. The War Measures Act was declared by Prime Minister Pierre Trudeau a day before it was discovered Laporte was executed.

The film includes interviews with Pierre Trudeau, his then Principal Secretary Marc Lalonde, Quebec Minister of Justice Jerome Choquette, then British Trade Commissioner James Cross, and former Le Devoir Editor Claude Ryan who became a key participant in the crisis.

See also
Action: The October Crisis of 1970, Robin Spry's 1973 documentary film

References

External links

2000 television films
2000 films
2000 documentary films
Documentary films about terrorism
October Crisis
Documentary films about Quebec politics
Canadian documentary television films
CBC Television original films
2000s English-language films
2000s Canadian films

Black October (film)


Cheetah (or CheetahTemplate) is a template engine that uses the Python programming language.  It can be used standalone or combined with other tools and frameworks.  It is often used for server-side scripting and dynamic web content by generating HTML, but can also be used to generate source code.  Cheetah is free/open-source software licensed under the MIT License.

Templating engines encourage clean separation of content, graphic design, and program code. This leads to more modular, flexible, and reusable site architectures, shorter development time, and code that is easier to understand and maintain.  Cheetah compiles templates into optimized, yet readable, Python code.  It gives template authors full access to any Python data and functionality, while providing a way for administrators to selectively restrict access to Python when needed.

Cheetah is included in the FreeBSD Ports collection and several Linux distributions: Gentoo, Fedora, Debian, and Ubuntu among others.

References

External links

 ONLamp.com tutorial
 Dev Shed tutorial

Free system software
Free software programmed in Python
Python (programming language) software
Python (programming language) libraries
Scripting languages
Template engines

CheetahTemplate


Shingo Takatsu (高津 臣吾, Takatsu Shingo) (born November 25, 1968) is a Japanese professional baseball pitcher and manager. He had a short stint with the Chicago White Sox where he was the closer for two seasons until struggles closing games ultimately led to his demotion to the minors. Despite being demoted in the summer of 2005, he received a World Series ring with the White Sox. He was signed by the New York Mets during the  season, and he pitched in nine games for New York. After the 2005 season, he returned to the Nippon Professional Baseball.

He is known by the nickname "Mr. Zero" because he did not give up a single run in 11 Japan Series games. In the 2004 season, his entrance in home games was accompanied by a video montage and a loud gong.

Shingo Takatsu, like many Japanese pitchers, has incorporated pauses into his pitching mechanics in order to throw off batters' timing. His arm angle varies from sidearm to submarine.

Biography

Takatsu was a fan of the Hiroshima Toyo Carp during his childhood, and grew up wanting to play for the team. He attended Hiroshima Kogyo High School, and his team advanced to the Koshien tournament twice in his senior year. However, Takatsu was the backup pitcher, and never pitched in the tournament. He continued pitching for Asia University (Japan), but was the backup throughout his college years.

Takatsu was drafted by the Yakult Swallows in the third round of the 1990 draft. He won only 6 games in his first two years as a starter, but became the team's closer in 1993, after marking his first save on May 2. He made 20 saves that year, contributing to his team's championship.

In 1994, Takatsu led the league in saves (19), and saved over 20 games in each of 1995 and 1996. In 1997, he blew several saves at the beginning of the season, and was demoted to relief duty for the rest of 1997 and 1998. He returned to his closing role in 1999, and led the league in saves (30) for the second time in his career. He repeated his performance in 2001, making 37 saves as his team won the championship again. In 2003, he passed Kazuhiro Sasaki in career saves, and led the league in saves for the fourth time in his career.

In 2004, he signed with the Chicago White Sox as a free agent, and marked a 2.31 ERA in 56 games, along with 19 saves. His first major league appearance came against Hideki Matsui, whom he had faced numerous times in the Japanese Central League. Matsui's first home run in Japan had come off Takatsu in the same game in which Takatsu recorded his first career save. Takatsu finished second in AL Rookie of the Year voting behind Bobby Crosby. Takatsu did not pitch well the next season, and was demoted to the minors, and cut in August. He signed a minor league deal with the New York Mets, and made his way up to the majors, but was dropped at the end of the season.

Takatsu returned to his old team, the Yakult Swallows, in 2006. He was a reliever early in the season, but was given the closing job after injuries to Hirotoshi Ishii and Masao Kida. On October 7, 2006, he saved his 300th game (combined number from the majors and Japan). The only other Japanese player to have made 300 saves is former Seattle Mariners closer Kazuhiro Sasaki.

He has saved 8 games in 11 Japanese championship series games (the all-time record), and has not allowed a single run in those 11 games.

In 2008, Takatsu attempted to return to U.S. baseball and signed a minor league deal, with an invitation to spring training, with the Chicago Cubs of the MLB.  However, he was released midway through spring training.

Takatsu was signed to the Seoul-based, Woori Heroes on June 13, 2008. He recorded his first save on June 29, 2008, becoming the first pitcher to get saves in Nippon Professional Baseball, Major League Baseball, and Korea Baseball Organization. But he was released from Heroes in December 2008.

On June 15, 2009, he signed a minor league contract with the San Francisco Giants of Major League Baseball.

In January 2010, Takatsu joined Sinon Bulls of CPBL in Taiwan. He becomes the first Japanese professional player to have played in NPB, MLB, KBO, and CPBL. On November 26, 2010, he announced on his blog that Sinon will not renew the contract.

In 2020, he became the manager of the Yakult Swallows, replacing Junji Ogawa.

In 2022, he was inducted into the Japanese Baseball Hall of Fame.

Pitching style
Takatsu throws from the sidearm, and relies on three types of sinkers to mix up opponents. His fastball falls in the mid 80 mph range, and his sinkers have different speeds. Two fall in the 66-70 mph range (Takatsu pitches these with a screwball mechanics, and these pitches sometimes are described as a changeup), while the other can reach 80 mph. He occasionally throws a curve as well. When Takatsu first arrived in the major leagues, commentators called his sinkers changeups, since they were so slow compared to conventional sinkers. He is one of the few closers that does not throw a good fastball or a hard breaking pitch, relying on good control to make batters hit themselves into outs.

References

External links

1968 births
Asia University (Japan) alumni
Baseball player-managers
Chicago White Sox players
Japanese Baseball Hall of Fame inductees
Japanese expatriate baseball players in South Korea
Japanese expatriate baseball players in Taiwan
Japanese expatriate baseball players in the United States
Living people
Major League Baseball pitchers
Major League Baseball players from Japan
Managers of baseball teams in Japan
New York Mets players
Nippon Professional Baseball pitchers
Norfolk Tides players
Kiwoom Heroes players
Sinon Bulls players
Baseball people from Hiroshima
Tokyo Yakult Swallows managers
Tokyo Yakult Swallows players
Yakult Swallows players

Shingo Takatsu


The Urantia Book (sometimes called The Urantia Papers or The Fifth Epochal Revelation) is a spiritual, philosophical, and religious book that originated in Chicago, Illinois, United States sometime between 1924 and 1955. The authorship remains a matter of debate. It has received various degrees of interest ranging from praise to criticism for its religious and science-related content, its unusual length, and the unusual names and origins of the authors named within the book.

The text introduces the word "Urantia" as the name of the planet Earth and states that its intent is to "present enlarged concepts and advanced truth." The book aims to unite religion, science, and philosophy. Its large amount of content on topics of interest to science is unique among documents said to have been received from celestial beings. Among other topics, the book discusses the origin and meaning of life, mankind's place in the universe, the history of the planet, the relationship between God and people, and the life of Jesus.

The Urantia Foundation, a U.S.-based non-profit group, first published The Urantia Book in 1955. In 2001, a jury found that the English-language book's copyright was no longer valid in the United States after 1983. Therefore, the English text of the book became a public domain work in the United States, and in 2006 the international copyright expired.

Background

Authorship

The exact circumstances of the origin of The Urantia Book are unknown. The book and its publishers do not name a human author. Instead, it is written as if directly presented by numerous celestial beings appointed to the task of providing an "epochal" religious revelation.

As early as 1911, William S. Sadler and his wife Lena Sadler, physicians in Chicago and well known in the community, are said to have been approached by a neighbor who was concerned because she would occasionally find her husband in a deep sleep and breathing abnormally. She reported that she was unable to wake him at these times. The Sadlers came to observe the episodes, and over time, the individual produced verbal communications that claimed to be from "student visitor" spiritual beings. This changed sometime in early 1925 with a "voluminous handwritten document," which from then on became the regular method of purported communication. The individual was never identified publicly but has been described as "a hard-boiled business man, member of the board of trade and stock exchange."

The Sadlers were both respected physicians, and William Sadler was a sometime debunker of paranormal claims. In 1929, he published a book called The Mind at Mischief, in which he explained the fraudulent methods of mediums and how self-deception leads to psychic claims. He wrote in an appendix that there were two cases that he had not explained to his satisfaction:

The other exception has to do with a rather peculiar case of psychic phenomena, one which I find myself unable to classify. ... I was brought in contact with it, in the summer of 1911, and I have had it under my observation more or less ever since, having been present at probably 250 of the night sessions, many of which have been attended by a stenographer who made voluminous notes. A thorough study of this case has convinced me that it is not one of ordinary trance. ... This man is utterly unconscious, wholly oblivious to what takes place, and, unless told about it subsequently, never knows that he has been used as a sort of clearing house for the coming and going of alleged extra-planetary personalities. ... Psychoanalysis, hypnotism, intensive comparison, fail to show that the written or spoken messages of this individual have origin in his own mind. Much of the material secured through this subject is quite contrary to his habits of thought, to the way in which he has been taught, and to his entire philosophy. In fact, of much that we have secured, we have failed to find anything of its nature in existence.

In 1923, a group of Sadler's friends, former patients, and colleagues began meeting for Sunday philosophical and religious discussions, but became interested in the strange communications when Sadler mentioned the case at their fourth meeting and read samples at their request. Shortly afterwards, a communication reportedly was received about which this group would be allowed to devise questions and that answers would be given by celestial beings through the "contact personality."

Sadler presented this development to the group, and they generated hundreds of questions without full seriousness, but their claim is that it resulted in the appearance of answers in the form of fully written papers. They became more impressed with the quality of the answers and continued to ask questions, until all papers now collected together as The Urantia Book were obtained. The group was known as the Forum, and was formalized as a closed group of 30 members in 1925 who pledged not to discuss the material with others. Over time, some participants left and others joined, leading to a total membership of 486 people over the years from diverse backgrounds and a mix of interest levels. A smaller group of five individuals called the Contact Commission, including the Sadlers, was responsible for gathering the questions from the Forum, acting as the custodians of the handwritten manuscripts that were presented as answers, and arranging for proofreading and typing of the material. Bill Sadler, Jr. is noted to have composed the table of contents that is published with the book.

The Sadlers and others involved, now all deceased, claimed that the papers of the book were physically materialized from 1925 until 1935 in a way that was not understood even by them, with the first two parts being completed in 1934 and the third and fourth in 1935. The last Forum gathering was in 1942.

After the last of Part IV was obtained in 1935, an additional period of time supposedly took place where requests for clarifications resulted in revisions. Sadler and his son William (Bill) Sadler, Jr. at one point wrote a draft introduction and were told that they could not add their introduction. The Foreword was then "received."

The communications purportedly continued for another two decades while members of the Forum studied the book in depth, and according to Sadler and others, permission to publish it was given to them in 1955. The Urantia Foundation was formed in 1950 as a tax-exempt educational society in Illinois, and through privately raised funds, the book was published on October 12, 1955.

Only the members of the Contact Commission witnessed the activities of the "sleeping subject", and only they knew his identity. The individual is claimed to have been kept anonymous in order to prevent undesirable future veneration or reverence for him. Martin Gardner claims that an explanation concerning the origin of the book more plausible than celestial beings is that the Contact Commission, particularly William Sadler, was responsible. Gardner's conclusion is that a man named Wilfred Kellogg was the sleeping subject and authored the work from his subconscious mind, with William Sadler subsequently editing and authoring parts. Brad Gooch believes Sadler wrote the book, possibly with help from others on the Contact Commission. A statistical analysis, using the Mosteller and Wallace methods of stylometry, indicates at least nine authors were involved in the Urantia documents. Comparing Sadler's The Mind at Mischief to the Urantia documents does not indicate authorship or extensive editing of the latter by Sadler, without ruling out the possibility Sadler made limited edits or contributions.

Copyright status
In 1991, after having compiled an index of The Urantia Book and distributed free copies via computer disk and printouts, Kristen Maaherra was sued by the Urantia Foundation for violating their copyright on the book. In 1995, Maaherra won a Summary Judgment declaring the Urantia Foundation's copyright renewal invalid. Upon appeal, the judgment was reversed and awarded to the Urantia Foundation.

Four years later, in 1999, Harry McMullan III and the Michael Foundation published a book, Jesus–A New Revelation, which included verbatim 76 of the 196 papers included in The Urantia Book.  McMullan and the Michael Foundation subsequently sought a legal declaration that the Urantia Foundation's US copyright in The Urantia Book was either invalid or, alternatively, that the copyright had not been infringed upon.  Urantia Foundation's copyright was held to have expired in 1983 because the book was deemed to have been neither a composite work nor a commissioned work for hire.  These two arguments having been rejected, a U.S. court held that, since the "sleeping subject" (whom the court referred to as "the Conduit") had died prior to 1983, only the Conduit's heirs would have been eligible to renew the copyright in 1983 and, since they had not done so, the Urantia Foundation's copyright on the book had expired and the book had therefore passed into the public domain.  This decision was upheld on appeal.  In 2006, the international copyright on the English text expired.

Overview

The Urantia Book is approximately 2,000 pages long, and consists of a body of 196 "papers" divided in four parts, and an introductory foreword:
 Part I, titled "The Central and Superuniverses," addresses what the authors consider the highest levels of creation, including the eternal and infinite "Universal Father," his Trinity associates, and the "Isle of Paradise."
 Part II, "The Local Universe," describes the origin, administration, and personalities of the local universe of "Nebadon" the part of the cosmos where Earth resides. It presents narratives on the inhabitants of local universes and their work as it is coordinated with a scheme of spiritual ascension and progression of different orders of beings, including humans, angels, and others.
 Part III, "The History of Urantia," compiles a broad history of the Earth, presenting a purported explanation of the origin, evolution, and destiny of the world and its inhabitants. Topics include Adam and Eve, Melchizedek, essays on the concept of the Thought Adjuster, "Religion in Human Experience," and "Personality Survival."
 Part IV, "The Life and Teachings of Jesus," is the largest part at 775 pages, and is often noted as the most accessible and most impressive, narrating a detailed biography of Jesus that includes his childhood, teenage years, family life, and public ministry, as well as the events that led to his crucifixion, death, and resurrection. Its papers continue about appearances after he rose, Pentecost and, finally, "The Faith of Jesus."

Nature of God
According to The Urantia Book, God is the creator and upholder of all reality—an omniscient, omnipresent, omnipotent, infinite, and eternal spirit personality. The most fundamental teaching about God in the book is that the human concept that most closely approximates the nature of God is that of a Father.  Specifically, "the Father idea is [still] the  highest human concept of God."    It is also said that, "The face which the Infinite turns toward all universe personalities is the face of a Father, the Universal Father of love."

God, according to the book, is one Deity who functions on a range of different levels of reality, both personal and impersonal. God is taught to exist in a Trinity of three perfectly individualized persons who are co-equal: God the Father, God the Son, and God the Spirit. These persons are referred to by additional titles in the book, primarily as the "Universal Father," "Eternal Son," and "Infinite Spirit." While stating that the concept of one God in three persons is difficult to fully understand, the book says that the idea: "...in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one."

The Father, Son, and Spirit are considered "existential" persons of Deity, those in existence from the eternal past to the eternal future.  In addition, three persons of Deity are described who are "experiential," or incomplete and in the process of actualizing:  God the Supreme; God the Ultimate; and God the Absolute.  Of these three, God the Supreme, or "the Supreme Being," is given the most explanation, as the person of Deity evolving in time and space to unify finite reality and the infinite. The persons of God the Ultimate and God the Absolute are considered to be remote from the possibility of comprehension and are covered on a limited basis.

Many types of celestial beings are enumerated in the book, and one of particular note is a joint "offspring" of the Universal Father and Eternal Son called a "Creator Son." A divine Creator Son is considered the highest personification of the Universal Father and Eternal Son that is possible for people to know and: "...is, to all practical intents and purposes, God." Jesus of Nazareth is identified as a Creator Son who incarnated on Earth, and the central theme of the book's section recounting his life and teachings is that the religion he preached is the highest known to the world.

The final paper states:

God and the individual
God is described as the Father of each individual, and through the direct gift of a fragment of his eternal spirit, called a Thought Adjuster, is said to be able to guide the individual toward an increased understanding of him.  The Thought Adjuster is a central teaching of the book and is also referred to as a "Mystery Monitor" and "indwelling presence," as well as a "divine spark." The idea is compared within the book to the Hindu atman and the ancient Egyptian ka. In relation to biblical traditions, the Thought Adjuster is said to be the meaning behind the phrases "being made in God's image" and the "kingdom of God is within you":

Each person is said to receive one such fragment at the time of his or her first independent moral decision, on average around the age of five years and 10 months. The Adjuster then serves noncoercively as a divine partner in the mind of the individual for the rest of life, and to the extent that a person consents with their free will to want to find God, it leads the person toward more mature, spiritualized thinking. A person's Thought Adjuster is described as distinct from either the soul or the conscience. In The Urantia Book's teachings, the degree to which a human mind chooses to accept its Adjuster's guidance becomes the degree to which a person's soul "grows" and becomes a reality that can then survive death. The soul is in essence an embryonic spiritual development, one parental factor being the divine Adjuster and the other being the human will.

The book says: "But you yourself are mostly unconscious of this inner ministry.  You are quite incapable of distinguishing the product of your own material intellect from that of the conjoint activities of your soul and the Adjuster." The book is strongly fideistic and teaches that neither science nor logic will ever be able to prove or disprove the existence of God, arguing that faith is necessary to become conscious of God's presence in human experience, the Thought Adjuster.

Persistently embracing sin is considered the same as rejecting the leadings of the Adjuster, rejecting the will of God. Constant selfishness and sinful choosing lead eventually to iniquity and full identification with unrighteousness, and since unrighteousness is unreal, it results in the eventual annihilation of the individual's identity. Personalities like this become "as if they never were." The book says that: "...in the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity." The concepts of Hell and reincarnation are not taught.

The book says that a person ultimately is destined to fuse with his or her divine fragment and become one inseparable entity with it as the final goal of faith. Uniting with the Adjuster fragment is the "reward of the ages," the moment when a human personality has successfully and unalterably won eternal life, described as typically taking place in the afterlife, but also a possibility during earthly life. The result during human life is a "fusion flash," with the material body consumed in a fiery light and the soul "translated" to the afterlife. The Hebrew prophet Elijah being taken to heaven without death in "chariots of fire" is said to be a rare example in recorded history of a person who translated instead of experiencing death.

After a person fuses with his or her fragment of God, "then will begin your real life, the ascending life, to which your present mortal state is but the vestibule." A person continues as an ascending citizen in the universe and travels through numerous worlds on a long pilgrimage of growth and learning that eventually leads to God and residence on Paradise. Mortals who reach this stage are called "finaliters." The book goes on to discuss the potential destinies of these "glorified mortals."

The book regards human life on earth as a "short and intense test," and the afterlife as a continuation of training that begins in material life. The "religion of Jesus" is considered to be practiced by way of loving God the Father, thereby learning to love each person the way Jesus loves people; that is, recognizing the "fatherhood of God and its correlated truth, the brotherhood of man," resulting in unselfish service to others.

Cosmology
The book describes that at the center of the cosmos is the stationary Isle of Paradise—the dwelling place of God—with Paradise being surrounded by "Havona," an eternal universe containing a billion perfect worlds, around which seven incomplete and evolutionary "superuniverses" circle.

The word "universe" in the book is used to denote a number of different scales of organization.  A "superuniverse" is roughly the size of a galaxy or group of galaxies, and the seven superuniverses along with Paradise-Havona are together designated as the "grand universe." A "local universe" is a portion of a superuniverse, with 100,000 local universes being in each superuniverse.  Beyond the seven superuniverses, uninhabited "outer space levels" are described.  The term "master universe" refers to what in modern usage would be the total universe—all existing matter and space taken as a whole.

Urantia is said to be located in a remote local universe named "Nebadon," which itself is part of superuniverse number seven, "Orvonton." The physical size of a local universe is not directly stated, but each is said to have up to 10 million inhabited worlds.

History and future of the world
The book's extensive teachings about the history of the world include its physical development about 4.5 billion years ago, the gradual changes in conditions that allowed life to develop, and long ages of organic evolution that started with microscopic marine life and led to plant and animal life in the oceans, later on land. The emergence of humans is presented as having occurred about a million years ago from a branch of superior primates originating from a lemur ancestor. The first humans are said to have been male and female twins called Andon and Fonta, born "993,419 years prior to 1934."

The Urantia Book teaches not only biological evolution, but that human society and spiritual understandings evolve by slow progression, subject both to periods of rapid improvement and the possibility of retrogression. Progress is said to follow a divine plan that includes periodic gifts of revelation and ministry by heavenly teachers, which eventually will lead to an ideal world status of "light and life" in the far distant future.

Although there is the ideal and divine plan of progression, it is said to be fostered and administered by various orders of celestial beings who are not always perfect. Urantia is said to be a markedly "confused and disordered" planet that is "greatly retarded in all phases of intellectual progress and spiritual attainment" compared to more typical inhabited worlds, due to an unusually severe history of rebellion and default by its spiritual supervisors.

Comparisons

Comparison to Christianity
More than one third of the content of The Urantia Book is devoted to a narrative of the life and teachings of Jesus, and the Judeo-Christian tradition is given an importance exceeding any other. The book's teachings claim to be a clarification and expansion of Christian belief. However, numerous differences are noted between its teachings and commonly accepted Christian doctrines.

Jesus is held in high regard by The Urantia Book, as he is in the New Testament of the Bible.  The following are attributed to him in both texts:
 He was both human and divine, the Son of God incarnate who was born to Mary, whose husband was Joseph.
 He performed many of the miracles described in the Bible, such as the resurrection of Lazarus, the turning of water into wine, the feeding of the five thousand, and numerous healings of the blind, diseased, and infirm.
 He taught twelve apostles, most of whom went on to spread his teachings.
 He was crucified, and on the third day after his death, rose from the dead.
 He will return to the world again some day.

Some differences with Christianity include:
 Jesus' crucifixion is not considered an atonement for the sins of humanity. The crucifixion is taught to be an outcome of the fears of religious leaders of the day, who regarded his teachings as a threat to their positions of authority.
 Jesus is considered the human incarnation of "Michael of Nebadon," one of more than 700,000 "Paradise Sons" of God, or "Creator Sons." Jesus is not considered the second person of the Trinity as he is in Christianity. The book refers to the Eternal Son as the second person of the Trinity.
 Jesus was born on Earth through natural means of conception instead of a virgin birth.
 Jesus did not walk on water or perform some of the miracles that are attributed to him in the Bible.

Comparison to Seventh-day Adventism
Gardner notes similarities between Seventh-day Adventism and the teachings of The Urantia Book, and sees this as evidence that William Sadler and Wilfred Kellogg had a role in editing or writing the book, since they both were one-time believers in Adventism. For instance, two basic Adventist beliefs that distinguish it from mainline Christianity are the doctrines of soul sleeping and annihilationism, both of which The Urantia Book also supports. Lewis notes that from the perspective of the book being a "revelation," it could be claimed the "celestial beings" simply found areas of Adventist belief to be accurate and therefore presented and expanded on them. While the book supports aspects of Adventism, it also is mixed with teachings that are heresies to Adventists.

Other comparisons
The book can be seen as belonging in the genre of spiritual literature that includes A Course in Miracles and Conversations with God. Gardner compares it with Oahspe, noting that though Oahspe is "vastly inferior to the UB both in ideas and style of writing," they are similar in claiming to have been written by celestial beings channelled through a human conduit, teaching that there is "one ultimate God who oversees a vast bureaucracy of lesser deities" while both outline an elaborate cosmology. The book's claimed supernatural origin has been compared to similar claims of the Book of Mormon, Science and Health, the Quran, and the Bible, with belief in it not being seen as necessarily a greater leap in reason.

Comparisons with facets of various world religions are incorporated in the book, including Buddhism, Islam, Taoism, Judaism, Hinduism, Shinto, and Confucianism. For example, Paper 131, "The World's Religions" discusses the aspects of these religions that are in common with what the book claims is the "religion of Jesus." The stance of the book is that there "is not a Urantia religion that could not profitably study and assimilate the best of the truths contained in every other faith."

Consideration as literature
The Urantia Book has been enjoyed by some as a form of science fiction, historical fiction, or fantasy. The Urantia Book is noted for its high level of internal consistency and an advanced writing style. Skeptic Martin Gardner, in a book otherwise highly critical of The Urantia Book, writes that it is "highly imaginative" and that the "cosmology outrivals in fantasy the cosmology of any science-fiction work known to me." Gooch says that for nonbelievers, the book is a mixture of being "fascinating, inspiring, compelling, haunting, entertaining, annoying, incomprehensible, and always wordy."

Parts I, II, and III are chiefly written in expository language. The papers are informational, matter-of-fact, and instructional. Part IV of the book is written as a biography of Jesus' life, and some feel it is a rich narrative with well-developed characters, high attention to detail, woven sub-plots, and realistic dialogue. Considered as literature, Part IV is favorably compared to retellings of Jesus' life, such as The Gospel According to Jesus Christ by José Saramago and Behold the Man by Michael Moorcock. Martin Gardner considers Part IV to be an especially "well-written, impressive work," and says, "Either it is accurate in its history, coming directly from higher beings in position to know, or it is a work of fertile imagination by someone who knew the New Testament by heart and who was also steeped in knowledge of the times when Jesus lived."

Critical views

Criticisms of claims as a revelation
The authors refer to the book as the fifth revelation of "epochal significance" to humankind, the fourth epochal revelation having been the life of Jesus. The assertion in The Urantia Book that it constitutes "the most recent presentation of truth to the mortals of Urantia" has been criticized as a product of "human efforts." Because the book asserts certain tenets of Christianity, such as the atonement doctrine, are of human origin, while presenting a great deal more of Jesus' life not recorded in any versions of the Bible, others with a Christian viewpoint have argued it cannot be genuine. Gooch notes that while its "somewhat dated, elegant" prose could be read as fiction, due to its claim of divine revelation "the book invites reactions far more scathing than [it] ... might otherwise merit."

Criticism of its science
In Paper 101, "The Real Nature of Religion," the authors write:
We full well know that, while the historic facts and religious truths of this series of revelatory presentations will stand on the records of the ages to come, within a few short years many of our statements regarding the physical sciences will stand in need of revision in consequence of additional scientific developments and new discoveries. These new developments we even now foresee, but we are forbidden to include such humanly undiscovered facts in the revelatory records. Let it be made clear that revelations are not necessarily inspired. The cosmology of these revelations is not inspired.

As pointed out by skeptic Martin Gardner, the science in The Urantia Book reflects some views that prevailed at the time the book originated. The claim by the authors that no unknown scientific discoveries could be imparted can function as a ruse to allow mistakes to be dismissed later. The appeal to convenience that post-1955 scientific knowledge is not being presented is consistent with a book written by humans in the 1950s instead of celestial beings with superior knowledge.

Examples of criticisms regarding the science in The Urantia Book include:
 The described formation of the Solar System is consistent with the Chamberlin-Moulton planetesimal hypothesis, which though popular in the early part of the 20th century, was discarded by the 1940s after major flaws were noted. The currently accepted scientific explanation for the origin of the Solar System is based on the nebular hypothesis.
 According to the book's descriptions, the universe is hundreds of billions of years old and periodically expands and contracts — "respires" — at 2-billion-year intervals. Recent observations measure the true age of the universe to be 13.8 billion years. The book does not support the Big Bang theory.
 A fundamental particle called an "ultimaton" is proposed, with an electron being composed of 100 ultimatons. The particle is not known to be described anywhere else and the concept is at odds with modern particle physics.
 The Andromeda Galaxy is claimed to be "almost one million" light years away, repeating a systematic mistake in the measurements of the distance to galaxies made in the 1920s. The galaxy is now known to be 2.5 million light years away.
 The book repeats the mistaken idea that planets close to a sun will gradually spin slower until one hemisphere is left always turned to the sun due to tidal locking, citing Mercury as an example. Scientists at the time of the book's origin thought one side of Mercury always faced the Sun, just as one side of the Moon always faces the Earth. In 1965, radio astronomers discovered however that Mercury rotates fast enough for all sides to see exposure to the Sun. Scientists further established that Mercury is locked in this spin rate in a stable resonance of 3 spins for every 2 orbits, and it is not slowing and so will never have one side left always turned to the Sun.
 Some species are said to have evolved suddenly from single mutations without transitional species. The theory originated with Dutch botanist Hugo De Vries but was short-lived and is not now supported.
 The book erroneously says that a solar eclipse was predicted in 1808 by the Native American prophet Tenskwatawa.  The eclipse actually was predicted in late April 1806 and occurred on June 16, 1806. In 2009, the Urantia Foundation acknowledged the error and revised the book.
 Controversial statements about human races can be found in the book. Gardner recounts that William S. Sadler also wrote eugenicist works that contain similar arguments to some ideas presented in The Urantia Book.

While some adherents of the book believe that all of the information in The Urantia Book including its science is literally true, others believe the science is not fully accurate. For example, Meredith Sprunger, a believer in The Urantia Book and retired minister of the United Church of Christ, wrote that research "has revealed that virtually all of the scientific material found in the UB was the accepted scientific knowledge of the period in which the book was written, was held by some scientists of that time, or was about to be discovered or recognized." He further argued against its literal infallibility and said that fundamentalism over the book is "just as untenable as Biblical fundamentalism."

Other believers maintain that the book has prophetically anticipated scientific advances. They believe more of its science — if not all of it — will be proven correct in the future. Gardner evaluated many of these claims as of 1995 and argued that they were fairly unconvincing. Because the book is said to have been written by the revelators by 1935 but not published until 1955, discoveries from science during the two intervening decades are often declared to be prophetic by believers, while skeptics point out that edits could have been made to the book up to its 1955 publication. For instance, the catalytic role that carbon plays in the sun's nuclear reactions is described in the book, and Hans Bethe's announcement of the discovery was made in 1938.

The only apparent anticipation of science the book has made, in Gardner's opinion, is that it says the magnetic sense that homing pigeons possess is "not wholly wanting as a conscious possession by mankind." In 1980, a British zoologist, Robin Baker, published evidence that humans have a limited magnetic sense.

Mark McMenamin, a professor of geology, quotes a section of the book describing a billion-year-old supercontinent that subsequently split apart, forming ocean basins where early marine life developed. He says, "This amazing passage, written in the 1930s, anticipates scientific results that did not actually appear in the scientific literature until many decades later." McMenamin also states, "Of course I am being selective here in my choice of quotations, and there are reams of scientifically untenable material in The Urantia Book."

Use of other published material without attribution
The Urantia Book states in its Foreword that more than one thousand "human concepts representing the highest and most advanced planetary knowledge of spiritual values and universe meanings" were selected in preparing the papers. The authors say that they were required to "give preference to the highest existing human concepts pertaining to the subjects to be presented" and would "resort to pure revelation only when the concept of presentation has had no adequate previous expression by the human mind." One of the authors wrote in Part IV: "I well know that those concepts which have had origin in the human mind will prove more acceptable and helpful to all other human minds."

In recent years, students of the papers have found that the free use of other sources appears to be true. None of the material allegedly used from other sources is directly cited or referenced within the book.

In 1992, a reader of The Urantia Book, Matthew Block, self-published a paper that showed The Urantia Book utilized material from 15 other books. All of the source authors identified in Block's paper were published in English between 1905 and 1943 by U.S. publishers and are typically scholarly or academic works that contain concepts and wording similar to what is found in The Urantia Book. Block has since claimed to have discovered over 125 source texts that were incorporated into the papers.

The use of outside source materials was studied separately by Gardner, and Gooch, and they concluded, consistent with their respective conclusion that the book's author(s) must have been human, that the book therefore plagiarized many of the sources noted by Block.

For instance, Gardner and Block note that Paper 85 appears to have been taken from the first eight chapters of Origin and Evolution of Religion by Edward Washburn Hopkins, published by Yale University Press in 1923. Each section of the paper corresponds to a chapter in the book, with several passages possibly used as direct material and further material used in Papers 86-90 and 92. (In addition to the book's "heavy indebtedness to Hopkins," Gardner discovered that Hopkins was a major reference in an earlier book authored by Sadler, adding to Gardner's view that it is more likely Sadler had a hand in writing or editing The Urantia Book than that celestial beings wrote it.) Likewise, much of The Urantia Book material relating to the evolution of mankind appears to have been directly taken from Henry Fairfield Osborn, Man Rises to Parnassus: Critical Epochs in the Prehistory of Man published by Princeton University Press in 1928.

In one example cited by Block and confirmed by Gardner and Gooch, the original author discusses the periodicity of the chemical elements and concludes that the harmony in the construction of the atom suggests some unspecified plan of organization. The authors of The Urantia Book assert that this harmony is evidence of the intelligent design of the universe. W. F. G. Swann writes on page 64 of The Architecture of the Universe (italics indicate edits as compared to The Urantia Book, bolding indicates deletions):

Contrast with The Urantia Book's version:

Block and other believers do not see the use of the source materials as plagiarism, but express a view instead that the quality of the way the material was borrowed is consistent with authorship by celestial beings and that study of the sources leads to an even deeper understanding of The Urantia Book. Gooch, a professor of English, assessed that the use of the sources "does reveal to us an author with a busy genius for metaphysical invention and poetic turns of phrase whose scam was at worst benign and at most visionary." Asked by Gardner what he thought of these plagiarisms, Sprunger responded in a letter by saying that if humans wrote the book the plagiarisms would indeed be disturbing but not if it was written by supermortals.

Influence

Adherents
It is difficult to gauge how many adherents there may be as there are multiple organizations to census. Informal study groups "tend to sprout, ripen, then vanish or splinter" and have not been counted reliably. Readers sometimes join study groups after reading on their own for years or decades, others join them soon after developing an interest in the book, while "for most, worship remains as individual as the act of reading." Disagreements over the legal ownership of the book, its interpretation, and the reception of new revelations have led to some splintering, though these disagreements appear to have been settled to the satisfaction of most adherents. The movement generally incorporates a nonsectarian view, contending that individuals with different religious backgrounds can receive the book's teachings as an enrichment rather than as a contradiction of their faiths.

The movement inspired by The Urantia Book has not developed clergy or institutions such as churches, or temples.

Sarah Lewis notes that, "The Urantia Revelation is not securing legitimacy through historically known and accepted means to any great degree, nor is it even using common language that would increase the likelihood of understanding and therefore acceptance. It introduces new concepts and a new language, and this does not make acceptance any easier." She assesses that the movement is uncontroversial compared to other ones, "lacking the zealous proselytizing found within many other groups," and that it is therefore likely to remain small and unaffected by opposing views.

Urantia Foundation advocated a "slow growth" policy in the past and had not significantly marketed the book. Sales by Urantia Foundation went from 7,000 in 1990 to 24,700 in 1997, and steadily increased to nearly 38,000 in 2000, an "upturn that seems to represent a genuine trend rather than just some spike on a sales chart," but in 2011 the Foundation reported worldwide annual sales of 16,000 copies and over 60,000 downloads from various sites. Since the book was determined to be in the public domain in 2001, other organizations, such as The Urantia Book Fellowship under the publishing name Uversa Press, have also published the book. Copies of The Urantia Book are on the Internet in various formats and it has been adapted to more recent platforms such as the Kindle and the iOS App Store. Several audio books of the text are also on the Internet.

The International Urantia Association had twenty-six reader associations worldwide as of 2002, and The Urantia Book Fellowship (formerly the Urantia Brotherhood, founded in 1955 with Urantia Foundation as the original social fraternal organization of believers) claimed roughly twelve hundred official members, with the highest concentrations in the West of the United States and the Sun Belt, especially California, Colorado, Florida, and Texas. It appears an increasing number of people are forming study groups, participating in Internet discussion groups, and hosting or visiting websites about it.

Independent channelers
The Teaching Mission is a group of Urantia channellers. According to Richard Landes, "The foundation considers them self-deluded, but they have created a schism that continues to disrupt the movement."

Vern Grimsley was a preacher who founded a Urantian outreach organization called Family of God in the 1970s, which was initially supported by others in the movement, including the Urantia Foundation. Beginning in the early 1980s, Grimsley claimed he heard voices that were from the same higher beings who wrote The Urantia Book, and that the voices warned of an impending world war followed by a nuclear holocaust. While some in the movement believed him, others including the Urantia Foundation concluded Grimsley's messages were spurious, former friends eventually began to shun him, and in later years he is said to have lived in obscurity.

In popular culture

 The jazz fusion band Weather Report have a song entitled 'Havona' on their 1977 studio album Heavy Weather. 'Havona' is the last track on the respective studio album on side two and was composed by bassist Jaco Pastorius (1951–1987) as a reference to a term (i.e. The Paradise-Havona System) which appears in The Urantia Book.
 Karlheinz Stockhausen (1928–2007) based his seven-opera cycle Licht on the cosmology of The Urantia Book.
 Stevie Ray Vaughan (1954–1990), American blues rock guitarist: "Stevie often brought along the book of Urantia and read Lindi passages from the strange publication."
 Jimi Hendrix (1942–1970): "Jimi also had with him the Book of Urantia, an alternative Bible... Jimi carried this book with him everywhere--along with his Bob Dylan songbook--and told friends he had learned much from its pages."
 Jerry Garcia (1942–1995) of Grateful Dead was a reader of The Urantia Book and claimed it was "one of his favorite esoteric works"
 Kerry Livgren (1949–present) of Kansas is quoted as saying, "In 1977, I discovered a book that convinced me I had reached the end of my quest. It was called The Urantia Book ...."
 American guitarist Steve Vai (1960–present) composed and released a song entitled 'Midway Creatures' (from his seventh studio album Real Illusions: Reflections) which is a term that also appears in The Urantia Book, more specifically in Paper 77.
 American alternative metal band Deftones' ninth album, Ohms (album), features a track named Urantia.

Symbols

An important symbol described in The Urantia Book as "the banner of Michael" and the "material emblem of the Trinity government of all creation," consists of three azure blue concentric circles on a white background. The circles are said to be "emblematic of the infinity, eternity, and universality of the Paradise Trinity".

The incarnated priest and contemporary of Abraham, Machiventa Melchizedek, wore on his breast an emblem of three concentric circles representative of the Paradise Trinity. During a system-wide rebellion instigated by Lucifer, the so-called "war in heaven," Lucifer's emblem was a banner of white with one red circle, in the center of which a black solid circle appeared.

See also

 Oahspe

Notes

References

Bibliography
Books

Journal articles

External links

 Urantia Foundation
 The Urantia Book Historical Society
 Urantia Book Related Websites
The Urantia Book Explorer
 Truthbook by The Jesusonion Foundation

1955 non-fiction books
Channelled texts
New Age books
New religious movements
Religious cosmologies
Religious texts
Works of unknown authorship
Books about spirituality
Works published anonymously
Books about Jesus

The Urantia Book


Willem Schuth (born 14 June 1954 in Assen) is a Dutch politician and former Member of the European Parliament for Germany with the Free Democratic Party of Germany, part of the Alliance of Liberals and Democrats for Europe and sits on the European Parliament's Committee on Agriculture and Rural Development.

He is a substitute for the Committee on Transport and Tourism, a member of the Delegation for relations with Switzerland, Iceland and Norway and to the European Economic Area (EEA) Joint Parliamentary Committee and a substitute for the Delegation to the EU-Turkey Joint Parliamentary Committee.

Education
 1975-1976 military service in the Netherlands
 1977-1979 worked in the Netherlands Defence Ministry
 1979-2004 Netherlands Defence Ministry official, Seedorf Barracks, Germany
 1996: Joined the FDP
 since 1998 Elbe-Weser FDP District Vice-Chairman
 since 2001 Member of the Federal Committee on International Policy
 since 2002 Member of the Lower Saxony FDP Regional Executive
 since 2003 Member of the ELDR Council
 Member of the Naturschutzbund Deutschland (NABU) (nature conservation)

External links

1954 births
Living people
MEPs for Germany 2004–2009
People from Assen

Willem Schuth


IEEE 802.1ah is an amendment to the IEEE 802.1Q networking standard which adds support for Provider Backbone Bridges. It includes an architecture and a set of protocols for routing over a provider's network, allowing interconnection of multiple provider bridge networks without losing each customer's individually defined VLANs.  It was initially created by Nortel before being submitted to the IEEE 802.1 committee for standardization.  The final version was approved by the IEEE in June 2008 and has been integrated into IEEE 802.1Q-2011.

History
The now-ubiquitous Ethernet was initially defined as a local area network (LAN) technology to interconnect the computers within a small organization in which these host computers were very close in proximity to each other. Over the years, Ethernet has become such a popular technology that it became the default Data Link Layer (OSI Layer 2) mechanism for data transport. This created a need for extending the Ethernet from a customer LAN bridging domain to service provider MAN, also known as the Provider bridging domain. For this, a 4 byte S-Tag or Service Tag, a type of Virtual LAN tag, was added to the header of the Ethernet frame in IEEE 802.1ad standard. In the service provider domain, switching was based on S-Tag and destination MAC address, and C-tag was used to create virtual LAN within the customer domain. This technology is also known as QinQ or Q-tunneling.

QinQ does not offer true separation of customer and provider domains but is merely a way to overcome the limitations on the VLAN identifier space. It can also help in separation of the customer and provider control domains when used with other features like control protocol tunneling or Per-VLAN Spanning Tree etc. There is still the problem of having too little control on the MAC addresses, since QinQ forwarding is still based on the customer destination addresses. Thus, better mechanisms are needed.

Description
The idea of PBB is to offer complete separation of customer and provider domains. For this purpose, a new Ethernet header has been defined. This header may take multiple different forms, but the main components of the header are:

 Backbone component, that has:
 Backbone destination address (B-DA) (six bytes)
 Backbone source address (B-SA) (six bytes)
 EtherType 0x88A8 (two bytes)
 B-TAG/B-VID (two bytes), this is the backbone VLAN indicator
 Service encapsulation, which has:
 EtherType 0x88E7 (two bytes)
 Flags that contain priority, Drop Eligible Indicator (DEI) and No Customer Address (NCA) indication (e.g. OAM frames).
 I-SID, the service identifier (three bytes)
 Original customer frame
 Customer destination address (six bytes)
 Customer source address (six bytes)
 EtherType 0x8100 (two bytes)
 Customer VLAN identifier (two bytes)
 EtherType (e.g. 0x0800)
 Customer payload

PBB defines a 48-bit B-DA and 48-bit B-SA to indicate the backbone source and destination MAC addresses. It also defines a 12-bit B-VID (backbone VLAN ID) and 24-bit I-SID (Service Instance VLAN ID). The bridges in the PBB domain switch based on the B-VID and B-DA values, which contain 60 bits total. Bridges learn based on the B-SA and ingress port value and hence is completely unaware of the customer MAC addresses. I-SID allows distinguishing the services within a PBB domain.

PBB is the foundation for the IEEE 802.1Qay PBB-TE standard, which was standardized in 2009.

PBB is sometimes referred to as MAC-in-MAC.

See also
 Carrier Ethernet
 IEEE 802.1
 IEEE 802.1aq, Shortest Path Bridging
 Metro Ethernet

References

External links
http://www.ieee802.org/1/pages/802.1ah.html
The right transport foundation for carrier Ethernet services

IEEE 802
Ethernet standards
Telecommunication protocols

IEEE 802.1ah


Marguerite of Lorraine (22 July 1615 – 13 April 1672), Duchess of Orléans, was the wife of Gaston, younger brother of Louis XIII of France. As Gaston had married her in secret in defiance of the King, Louis had their marriage nullified when it became known. On his deathbed, Louis permitted them to marry. After their remarriage, Marguerite and Gaston had five children. She was the stepmother of La Grande Mademoiselle.

Life
Marguerite was born in Nancy, Lorraine to Francis II, Duke of Lorraine, and Countess Christina of Salm. One of six children, she grew up in Nancy which was the capital of her father's duchy. After losing her mother in 1627, she was brought up by her aunt Catherine of Lorraine—the Abbess of Remiremont. Two of her older brothers, Charles and Nicolas, were successively dukes of Lorraine.

Duchess of Orléans
While taking refuge from the wrath of the French prime minister, Cardinal Richelieu, Gaston, Duke of Orléans, younger brother and heir presumptive of Louis XIII of France, fell in love with Marguerite. As France and Lorraine were enemies, however, Gaston was refused permission to marry the sister of Lorraine's duke, Charles IV of Lorraine. Nonetheless, Gaston returned to Lorraine and, in a secret ceremony in the presence of her family at Nancy during the night of 2–3 January 1632, took Marguerite as his wife. Since he had not obtained the prior permission of his elder brother—one of his many acts of defiance—the couple could not appear at the French court and the marriage was kept secret.

In November that same year, Henri II, Duke of Montmorency, on his way to the scaffold, betrayed Gaston by revealing the elopement to the king and Richelieu. The king had his brother's marriage declared void by the Parlement of Paris in September 1634 and, despite the Pope's protest, the Assembly of the French clergy affirmed the nullification in September 1635 on the grounds that a prince du sang, especially an heir to the throne, could only enter into matrimony with the permission of the king—consistent with French sovereignty and custom. Although Marguerite and Gaston had renewed their marriage before the Archbishop of Malines, a French emissary persuaded the Pope not to publicly protest the matter, and Gaston was forced to accept the annulment of his marriage. When Louis XIII was on his death bed in May 1643, he accepted his brother's plea for forgiveness, authorizing his marriage to Marguerite, whereupon the couple took their vows for the third time in July 1643 before the Archbishop of Paris at Meudon. The Duke and Duchess of Orléans were finally received at court and could begin producing lawful progeny.

By right of her marriage, Marguerite became known as Madame at court. After the death of his mother in 1642, Gaston was bequeathed the Luxembourg Palace, which became the couple's Parisian residence under the name Palais d'Orléans once they were restored to royal favor. They also sojourned at the Château de Blois, in the Loire Valley, where their first child was born in 1645. Marguerite, however, did not play any significant role at the French court. Although she received a warm welcome after the death of Louis XIII, she suffered from agoraphobia and seldom visited the court where her duties were undertaken by her step-daughter, Mademoiselle, with whom she did not get along.

Widowhood
Marguerite's husband, who had played a major part in the Fronde against his nephew the young king Louis XIV (as had her stepdaughter Anne Marie Louise d'Orléans, La Grande Mademoiselle), was exiled to his castle at Blois where he died in 1660. Some time after her husband's death, Louis XIV gave the dukedom of Orléans to his brother (and Gaston's nephew), Philippe of France, Duke of Orléans, who became the new Monsieur.  As "Dowager Duchess of Orléans," Marguerite continued to reside in the Palais d'Orléans, where she died on 13 April 1672. She was buried at the Basilica of Saint Denis.

Issue

Marguerite Louise d'Orléans (28 July 1645 – 17 September 1721) married Cosimo III de' Medici, Grand Duke of Tuscany and had issue.
Élisabeth Marguerite d'Orléans (26 December 1646 – 17 March 1696) married Louis Joseph de Lorraine, Duke of Guise and had issue.
Françoise Madeleine d'Orléans (13 October 1648 – 14 January 1664) married Charles Emmanuel II, Duke of Savoy with no issue.
Jean Gaston d'Orléans, Duke of Valois (17 August 1650 – Paris, 10 August 1652) died in infancy.
Marie Anne d'Orléans (9 November 1652 – Blois, 17 August 1656) died in infancy.

Ancestry

References

External links

1615 births
1672 deaths
Duchesses of Orléans
Duchesses of Alençon
Duchesses of Chartres
Burials at the Basilica of Saint-Denis
House of Bourbon-Montpensier
Princesses of Lorraine
Nobility from Nancy, France
17th-century French women
Princesses of France (Bourbon)
French people of Italian descent
French people of Danish descent
French people of Austrian descent

Marguerite of Lorraine


Chemiluminescence (or Chemoluminescence) is a kind of luminescence. It is a process of making light from a chemical reaction. Chemiluminescence in biological systems is called bioluminescence.

The light made in chemiluminiscence is not directly related to heat. A simple two step example of a reaction of A, and B, that produces; C, D, and light.
[A] + [B] → [C*] + [D]
[C*] → [C] + Light
C* is an excited state of C.

This reaction is simpler than most chemiluminesence reactions. The excited state happens when electrons are pushed into a  higher orbit by the energy of a chemical  reaction. The excited state is less stable than the ground state. The electrons in the excited state fall to the ground state (lower energy), emitting light.

The amount of measurable light made is called radiant intensity: ICL (photons emitted per second).

Analytical applications
The device needed to measure the light made is simple. It needs something to hold the sample, and a photomultiplier tube. There are three ways for this to be used in chemical measurements.
sometimes the product wanted makes light when it reacts with another compound,
in another type the amount of light made drops when the wanted product is added,
sometimes the wanted product when added to a chemiluminescence reaction makes more light(a catalytic reaction).

Analysis of gases
The method measures small amounts of atmospheric pollutants. A common method measures the amount of nitrogen monoxide by reacting it with ozone. The light made has a wavelength range of 600 to 2800 nm.

Analysis of liquids
Luminol is the most well known type of compound used for chemiluminescence in liquids.

Analysis of cell organelles
Ca2+(calcium) inside of different parts of cells like the mitochondria can make light when it reacts with a protein from jellyfish named aequorin. Nitric oxide(NO) is in cells and is a way for cells to talk to each other, this can be measured with the compound luminol.

Other examples
An example of chemiluminescence molecules in nature is firefly luciferin.
The process is used to make glowsticks.

References

Daniel C. Harris. In Quantitative Chemical Analysis Seventh Edition: 2007 by W.H. Freeman and Company.
Douglas A. Skoog, James F. Holler, Stanley R. Crouch. In Principles of Instrumental Analysis Sixth Edition:2005 by Thomson, Brooks, Cole.

Chemical reactions
Light sources

Chemiluminescence


The Cabinet of the United States (usually simplified as "the Cabinet") is composed of the most senior appointed officers of the executive branch of the federal government of the United States, and its existence dates back to the first American President (George Washington), who appointed a Cabinet of four people (Secretary of State, Thomas Jefferson; Secretary of the Treasury, Alexander Hamilton; Secretary of War, Henry Knox; and Attorney General, Edmund Randolph) to advise and assist him in his duties.

Cabinet officers are nominated by the President and then presented to the United States Senate for confirmation or rejection by a simple majority. If approved, they are sworn in and begin their duties. Aside from Attorney General, and previously, the Postmaster General, they all receive the title Secretary.

Current cabinet members

Cabinet
The Cabinet officers are listed in rank order according to the United States presidential line of succession:

Cabinet-level officials
The following officials hold positions that are considered to be Cabinet-level positions.  Cabinet-level officials attend Cabinet meetings, but are not official Cabinet Members:

Related pages
 List of United States Cabinets

References

Cabinet of the United States


The Book of Isaiah (, Sefer Y'sha'yah) is a book of the Bible thought to be written by the Prophet Isaiah, who lived in the second half of the 8th century BC. The Book of Isaiah contains many prophecies about ancient Israel, its people, and its enemies. Tradition says that all 66 chapters of the book were written by Isaiah, but other theories say that some chapters were written by one or more other people. This is mainly because they were about a later period and the text doesn't mention Isaiah after Chapter 39.

Isaiah, the son of Amoz lived in the Kingdom of Judah during the time of four kings from the mid to late 8th-century BCE. During this time, Assyria was growing to the west from what is now Iraq towards the Mediterranean, destroying first Aram (modern Syria) in 734–732 BCE, then the Kingdom of Israel in 722–721, and Judah in 701.

The defeat of Jerusalem by Babylon and the exile of its top people in 586 BCE followed. Chapters 40 to 55 are given to the Jews in exile, telling them about the hope of return. This was the time of king Cyrus the Great – in 559 BCE he became ruler of a small kingdom in what is today Iran. By 540 he ruled a big empire from the Mediterranean to Central Asia, and in 539 he conquered Babylon. Isaiah's predictions of the fall of Babylon and his talk about the glory of Cyrus as one who would help Israel mean these prophecies are about the period of 550–539 BCE.

The Persians ended the Jewish exile, and by 515 BCE some of the exiles had returned to Jerusalem and rebuilt the Temple. This is what the final chapters of Isaiah are about.

Content

The first 39 chapters are messages about how God will judge his people for their sins including sacrifice and war. All of the countries nearby are also to be judged.  Mixed with this are promises of God helping those who obey Him.

Chapters 40-57 tell about how God will deliver and comfort His people.  This will include the coming of a Messiah who will suffer for others.  This will bring forgiveness and blessing. King Cyrus is said to be God's servant also to bring about the release of the Jews from exile in Persia.

Chapters 58-66 tell about a future time of peace when all will be well.

Importance

Judiasm

Isaiah was one of the most popular works in the time from the building of the Second Temple c. 515 BCE to its destruction by the Romans in 70 CE. Isaiah's "shoot [which] will come up from the stump of Jesse" is mentioned in the Psalms of Solomon and Jewish books about the end of the world. They thought it refereed to a/the messiah and the messianic age. A very important part of Isaiah was the Songs of the Suffering Servant from Isaiah 42, 49, 50 and 52. God calls upon his servant to lead the nations. He is treated badly but sacrifices himself in accepting the punishment due others, and is finally rewarded.

Christianity

The earliest Christians interpreted Isaiah 52:13–53:12,as a prophecy of the death and victory of Jesus, a role which Jesus himself accepted according to Luke 4:17–21. Isaiah was held so high that the book was called "the Fifth Gospel". Isaiah is said to be the prophet who spoke more clearly of Christ and the Church than any others. Quotes from the book came into English literature and to Western culture in general. Some of the text was included in Handel's musical masterpiece "Messiah" and in everyday phrases as "swords into plowshares (making weapons into farming tools)" and "voice in the wilderness" meaning someone whose advice is not taken.

Quotes
Don't you know? Haven't you heard? The LORD is an everlasting God
(Isaiah chapter 40 verse 28 Good News)

Books of the Hebrew Bible
Old Testament books
8th-century BC books

Book of Isaiah