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0 | 925 | https://en.wikipedia.org/wiki/Asociaci%C3%B3n%20Alumni | Asociación Alumni | Asociación Alumni, usually just Alumni, is an Argentine rugby union club located in Tortuguitas, Greater Buenos Aires. The senior squad currently competes at Top 12, the first division of the Unión de Rugby de Buenos Aires league system.
The club has ties with former football club Alumni because both were established by Buenos Aires English High School students.
History
Background
The first club with the name "Alumni" played association football, having been found in 1898 by students of Buenos Aires English High School (BAEHS) along with director Alexander Watson Hutton. Originally under the name "English High School A.C.", the team would be later obliged by the Association to change its name, therefore "Alumni" was chosen, following a proposal by Carlos Bowers, a former student of the school.
Alumni was the most successful team during the first years of Argentine football, winning 10 of 14 league championships contested. Alumni is still considered the first great football team in the country. Alumni was reorganised in 1908, "in order to encourage people to practise all kind of sports, specially football". This was the last try to develop itself as a sports club rather than just a football team, such as Lomas, Belgrano and Quilmes had successfully done in the past, but the efforts were not enough. Alumni played its last game in 1911 and was definitely dissolved on April 24, 1913.
Rebirth through rugby
In 1951, two guards of the BAEHS, Daniel Ginhson (also a former player of Buenos Aires F.C.) and Guillermo Cubelli, supported by the school's alumni and fathers of the students, they decided to establish a club focused on rugby union exclusively. Former players still alive of Alumni football club and descendants of other players already dead gave their permission to use the name "Alumni".
On December 13, in a meeting presided by Carlos Bowers himself (who had proposed the name "Alumni" to the original football team 50 years before), the club was officially established under the name "Asociación Juvenil Alumni", also adopting the same colors as its predecessor.
The team achieved good results and in 1960 the club presented a team that won the third division of the Buenos Aires league, reaching the second division. Since then, Alumni has played at the highest level of Argentine rugby and its rivalry with Belgrano Athletic Club is one of the fiercest local derbies in Buenos Aires. Alumni would later climb up to first division winning 5 titles: 4 consecutive between 1989 and 1992, and the other in 2001.
In 2002, Alumni won its first Nacional de Clubes title, defeating Jockey Club de Rosario 23–21 in the final.
Players
Current roster
As of January 2018:
Federico Lucca
Gaspar Baldunciel
Guido Cambareri
Iñaki Etchegaray
Bernardo Quaranta
Tobias Moyano
Mariano Romanini
Santiago Montagner
Tomas Passerotti
Lucas Frana
Luca Sabato
Franco Batezzatti
Franco Sabato
Rafael Desanto
Nito Provenzano
Tomas Bivort
Juan.P Ceraso
Santiago Alduncin
Juan.P Anderson
Lucas Magnasco
Joaquin Diaz Luzzi
Felipe Martignone
Tomas Corneille
Honours
Nacional de Clubes (1): 2002
Torneo de la URBA (6): 1989, 1990, 1991, 1992, 2001, 2018
See also
Buenos Aires English High School
Alumni Athletic Club
References
External links
Rugby clubs established in 1951
A
1951 establishments in Argentina |
1 | 1,177 | https://en.wikipedia.org/wiki/Aleister%20Crowley | Aleister Crowley | Aleister Crowley (; born Edward Alexander Crowley; 12 October 1875 – 1 December 1947) was an English occultist, ceremonial magician, poet, painter, novelist, and mountaineer. He founded the religion of Thelema, identifying himself as the prophet entrusted with guiding humanity into the Æon of Horus in the early 20th century. A prolific writer, he published widely over the course of his life.
Born to a wealthy family in Royal Leamington Spa, Warwickshire, Crowley rejected his parents' fundamentalist Christian Plymouth Brethren faith to pursue an interest in Western esotericism. He was educated at Trinity College at the University of Cambridge, where he focused his attentions on mountaineering and poetry, resulting in several publications. Some biographers allege that here he was recruited into a British intelligence agency, further suggesting that he remained a spy throughout his life. In 1898, he joined the esoteric Hermetic Order of the Golden Dawn, where he was trained in ceremonial magic by Samuel Liddell MacGregor Mathers and Allan Bennett. Moving to Boleskine House by Loch Ness in Scotland, he went mountaineering in Mexico with Oscar Eckenstein, before studying Hindu and Buddhist practices in India. He married Rose Edith Kelly and in 1904 they honeymooned in Cairo, Egypt, where Crowley claimed to have been contacted by a supernatural entity named Aiwass, who provided him with The Book of the Law, a sacred text that served as the basis for Thelema. Announcing the start of the Æon of Horus, The Book declared that its followers should "Do what thou wilt" and seek to align themselves with their True Will through the practice of magick.
After an unsuccessful attempt to climb Kanchenjunga and a visit to India and China, Crowley returned to Britain, where he attracted attention as a prolific author of poetry, novels, and occult literature. In 1907, he and George Cecil Jones co-founded an esoteric order, the A∴A∴, through which they propagated Thelema. After spending time in Algeria, in 1912 he was initiated into another esoteric order, the German-based Ordo Templi Orientis (O.T.O.), rising to become the leader of its British branch, which he reformulated in accordance with his Thelemite beliefs. Through the O.T.O., Thelemite groups were established in Britain, Australia, and North America. Crowley spent the First World War in the United States, where he took up painting and campaigned for the German war effort against Britain, later revealing that he had infiltrated the pro-German movement to assist the British intelligence services. In 1920, he established the Abbey of Thelema, a religious commune in Cefalù, Sicily where he lived with various followers. His libertine lifestyle led to denunciations in the British press, and the Italian government evicted him in 1923. He divided the following two decades between France, Germany, and England, and continued to promote Thelema until his death.
Crowley gained widespread notoriety during his lifetime, being a recreational drug user, bisexual, and an individualist social critic. Crowley has remained a highly influential figure over Western esotericism and the counterculture of the 1960s, and continues to be considered a prophet in Thelema. He is the subject of various biographies and academic studies.
Early life
Youth: 1875–1894
Crowley was born Edward Alexander Crowley at 30 Clarendon Square in Royal Leamington Spa, Warwickshire, on 12 October 1875. His father, Edward Crowley (1829–1887), was trained as an engineer, but his share in a lucrative family brewing business, Crowley's Alton Ales, had allowed him to retire before his son was born. His mother, Emily Bertha Bishop (1848–1917), came from a Devonshire-Somerset family and had a strained relationship with her son; she described him as "the Beast", a name that he revelled in. The couple had been married at London's Kensington Registry Office in November 1874, and were evangelical Christians. Crowley's father had been born a Quaker, but had converted to the Exclusive Brethren, a faction of a Christian fundamentalist group known as the Plymouth Brethren; Emily likewise converted upon marriage. Crowley's father was particularly devout, spending his time as a travelling preacher for the sect and reading a chapter from the Bible to his wife and son after breakfast every day. Following the death of their baby daughter in 1880, in 1881 the Crowleys moved to Redhill, Surrey. At the age of 8, Crowley was sent to H.T. Habershon's evangelical Christian boarding school in Hastings, and then to Ebor preparatory school in Cambridge, run by the Reverend Henry d'Arcy Champney, whom Crowley considered a sadist.
In March 1887, when Crowley was 11, his father died of tongue cancer. Crowley described this as a turning point in his life, and he always maintained an admiration of his father, describing him as "my hero and my friend". Inheriting a third of his father's wealth, he began misbehaving at school and was harshly punished by Champney; Crowley's family removed him from the school when he developed albuminuria. He then attended Malvern College and Tonbridge School, both of which he despised and left after a few terms. He became increasingly sceptical regarding Christianity, pointing out inconsistencies in the Bible to his religious teachers, and went against the Christian morality of his upbringing by smoking, masturbating, and having sex with prostitutes from whom he contracted gonorrhea. Sent to live with a Brethren tutor in Eastbourne, he undertook chemistry courses at Eastbourne College. Crowley developed interests in chess, poetry, and mountain climbing, and in 1894 climbed Beachy Head before visiting the Alps and joining the Scottish Mountaineering Club. The following year he returned to the Bernese Alps, climbing the Eiger, Trift, Jungfrau, Mönch, and Wetterhorn.
Cambridge University: 1895–1898
Having adopted the name of Aleister over Edward, in October 1895 Crowley began a three-year course at Trinity College, Cambridge, where he was entered for the Moral Science Tripos studying philosophy. With approval from his personal tutor, he changed to English literature, which was not then part of the curriculum offered. Crowley spent much of his time at university engaged in his pastimes, becoming president of the chess club and practising the game for two hours a day; he briefly considered a professional career as a chess player. Crowley also embraced his love of literature and poetry, particularly the works of Richard Francis Burton and Percy Bysshe Shelley. Many of his own poems appeared in student publications such as The Granta, Cambridge Magazine, and Cantab. He continued his mountaineering, going on holiday to the Alps to climb every year from 1894 to 1898, often with his friend Oscar Eckenstein, and in 1897 he made the first ascent of the Mönch without a guide. These feats led to his recognition in the Alpine mountaineering community.
Crowley had his first significant mystical experience while on holiday in Stockholm in December 1896. Several biographers, including Lawrence Sutin, Richard Kaczynski, and Tobias Churton, believed that this was the result of Crowley's first same-sex sexual experience, which enabled him to recognize his bisexuality. At Cambridge, Crowley maintained a vigorous sex life with women—largely with female prostitutes, from one of whom he caught syphilis—but eventually he took part in same-sex activities, despite their illegality. In October 1897, Crowley met Herbert Charles Pollitt, president of the Cambridge University Footlights Dramatic Club, and the two entered into a relationship. They broke apart because Pollitt did not share Crowley's increasing interest in Western esotericism, a break-up that Crowley would regret for many years.
In 1897, Crowley travelled to Saint Petersburg in Russia, later saying that he was trying to learn Russian as he was considering a future diplomatic career there. In October 1897, a brief illness triggered considerations of mortality and "the futility of all human endeavour", and Crowley abandoned all thoughts of a diplomatic career in favour of pursuing an interest in the occult.
In March 1898, he obtained A.E. Waite's The Book of Black Magic and of Pacts, and then Karl von Eckartshausen's The Cloud Upon the Sanctuary, furthering his occult interests. That same year, Crowley privately published 100 copies of his poem Aceldama: A Place to Bury Strangers In, but it was not a particular success. Aceldama was issued by Leonard Smithers.
That same year, Crowley published a string of other poems, including White Stains, a Decadent collection of erotic poetry that was printed abroad lest its publication be prohibited by the British authorities. In July 1898, he left Cambridge, not having taken any degree at all despite a "first class" showing in his 1897 exams and consistent "second class honours" results before that.
The Golden Dawn: 1898–99
In August 1898, Crowley was in Zermatt, Switzerland, where he met the chemist Julian L. Baker, and the two began discussing their common interest in alchemy. Back in London, Baker introduced Crowley to George Cecil Jones, Baker's brother-in-law and a fellow member of the occult society known as the Hermetic Order of the Golden Dawn, which had been founded in 1888. Crowley was initiated into the Outer Order of the Golden Dawn on 18 November 1898 by the group's leader, Samuel Liddell MacGregor Mathers. The ceremony took place in the Golden Dawn's Isis-Urania Temple held at London's Mark Masons Hall, where Crowley took the magical motto and name "Frater Perdurabo", which he interpreted as "I shall endure to the end".
Crowley moved into his own luxury flat at 67–69 Chancery Lane and soon invited a senior Golden Dawn member, Allan Bennett, to live with him as his personal magical tutor. Bennett taught Crowley more about ceremonial magic and the ritual use of drugs, and together they performed the rituals of the Goetia, until Bennett left for South Asia to study Buddhism. In November 1899, Crowley purchased Boleskine House in Foyers on the shore of Loch Ness in Scotland. He developed a love of Scottish culture, describing himself as the "Laird of Boleskine", and took to wearing traditional highland dress, even during visits to London. He continued writing poetry, publishing Jezebel and Other Tragic Poems, Tales of Archais, Songs of the Spirit, Appeal to the American Republic, and Jephthah in 1898–99; most gained mixed reviews from literary critics, although Jephthah was considered a particular critical success.
Crowley soon progressed through the lower grades of the Golden Dawn, and was ready to enter the group's inner Second Order. He was unpopular in the group; his bisexuality and libertine lifestyle had gained him a bad reputation, and he had developed feuds with some of the members, including W. B. Yeats. When the Golden Dawn's London lodge refused to initiate Crowley into the Second Order, he visited Mathers in Paris, who personally admitted him into the Adeptus Minor Grade. A schism had developed between Mathers and the London members of the Golden Dawn, who were unhappy with his autocratic rule. Acting under Mathers' orders, Crowley—with the help of his mistress and fellow initiate Elaine Simpson—attempted to seize the Vault of the Adepts, a temple space at 36 Blythe Road in West Kensington, from the London lodge members. When the case was taken to court, the judge ruled in favour of the London lodge, as they had paid for the space's rent, leaving both Crowley and Mathers isolated from the group.
Mexico, India, Paris, and marriage: 1900–1903
In 1900, Crowley travelled to Mexico via the United States, settling in Mexico City and starting a relationship with a local woman. Developing a love of the country, he continued experimenting with ceremonial magic, working with John Dee's Enochian invocations. He later claimed to have been initiated into Freemasonry while there, and he wrote a play based on Richard Wagner's Tannhäuser as well as a series of poems, published as Oracles (1905). Eckenstein joined him later in 1900, and together they climbed several mountains, including Iztaccihuatl, Popocatepetl, and Colima, the latter of which they had to abandon owing to a volcanic eruption. Leaving Mexico, Crowley headed to San Francisco before sailing for Hawaii aboard the Nippon Maru. On the ship, he had a brief affair with a married woman named Mary Alice Rogers; saying he had fallen in love with her, he wrote a series of poems about the romance, published as Alice: An Adultery (1903).
Briefly stopping in Japan and Hong Kong, Crowley reached Ceylon, where he met with Allan Bennett, who was there studying Shaivism. The pair spent some time in Kandy before Bennett decided to become a Buddhist monk in the Theravada tradition, travelling to Burma to do so. Crowley decided to tour India, devoting himself to the Hindu practice of Rāja yoga, from which he claimed to have achieved the spiritual state of dhyana. He spent much of this time studying at the Meenakshi Temple in Madura. At this time he also wrote poetry which was published as The Sword of Song (1904). He contracted malaria, and had to recuperate from the disease in Calcutta and Rangoon. In 1902, he was joined in India by Eckenstein and several other mountaineers: Guy Knowles, H. Pfannl, V. Wesseley, and Jules Jacot-Guillarmod. Together, the Eckenstein-Crowley expedition attempted K2, which had never been climbed. On the journey, Crowley was afflicted with influenza, malaria, and snow blindness, and other expedition members were also struck with illness. They reached an altitude of before turning back.
Having arrived in Paris in November 1902, he socialized with friend and future brother-in-law, the painter Gerald Kelly, and through him became a fixture of the Parisian arts scene. Whilst there, Crowley wrote a series of poems on the work of an acquaintance, the sculptor Auguste Rodin. These poems were later published as Rodin in Rime (1907). One of those frequenting this milieu was W. Somerset Maugham, who after briefly meeting Crowley later used him as a model for the character of Oliver Haddo in his novel The Magician (1908). He returned to Boleskine in April 1903. In August, Crowley wed Gerald's sister Rose Edith Kelly in a "marriage of convenience" to prevent her from entering an arranged marriage; the marriage appalled the Kelly family and damaged his friendship with Gerald. Heading on a honeymoon to Paris, Cairo, and then Ceylon, Crowley fell in love with Rose and worked to prove his affections. While on his honeymoon, he wrote her a series of love poems, published as Rosa Mundi and other Love Songs (1906), as well as authoring the religious satire Why Jesus Wept (1904).
Developing Thelema
Egypt and The Book of the Law: 1904
In February 1904, Crowley and Rose arrived in Cairo. Claiming to be a prince and princess, they rented an apartment in which Crowley set up a temple room and began invoking ancient Egyptian deities, while studying Islamic mysticism and Arabic. According to Crowley's later account, Rose regularly became delirious and informed him "they are waiting for you." On 18 March, she explained that "they" were the god Horus, and on 20 March proclaimed that "the Equinox of the Gods has come". She led him to a nearby museum, where she showed him a seventh-century BCE mortuary stele known as the Stele of Ankh-ef-en-Khonsu; Crowley thought it important that the exhibit's number was 666, the Number of the Beast in Christian belief, and in later years termed the artefact the "Stele of Revealing."
According to Crowley's later statements, on 8 April he heard a disembodied voice claiming to be that of Aiwass, the messenger of Horus, or Hoor-Paar-Kraat. Crowley said that he wrote down everything the voice told him over the course of the next three days, and titled it Liber AL vel Legis or The Book of the Law. The book proclaimed that humanity was entering a new Aeon, and that Crowley would serve as its prophet. It stated that a supreme moral law was to be introduced in this Aeon, "Do what thou wilt shall be the whole of the Law," and that people should learn to live in tune with their Will. This book, and the philosophy that it espoused, became the cornerstone of Crowley's religion, Thelema. Crowley said that at the time he had been unsure what to do with The Book of the Law. Often resenting it, he said that he ignored the instructions which the text commanded him to perform, which included taking the Stele of Revealing from the museum, fortifying his own island, and translating the book into all the world's languages. According to his account, he instead sent typescripts of the work to several occultists he knew, putting the manuscript away and ignoring it.
Kanchenjunga and China: 1905–06
Returning to Boleskine, Crowley came to believe that Mathers had begun using magic against him, and the relationship between the two broke down. On 28 July 1905, Rose gave birth to Crowley's first child, a daughter named Lilith, with Crowley writing the pornographic Snowdrops from a Curate's Garden to entertain his recuperating wife. He also founded a publishing company through which to publish his poetry, naming it the Society for the Propagation of Religious Truth in parody of the Society for Promoting Christian Knowledge. Among its first publications were Crowley's Collected Works, edited by Ivor Back, an old friend of Crowley's who was both a practicing surgeon and an enthusiast of literature. His poetry often received strong reviews (either positive or negative), but never sold well. In an attempt to gain more publicity, he issued a reward of £100 for the best essay on his work. The winner of this was J. F. C. Fuller, a British Army officer and military historian, whose essay, The Star in the West (1907), heralded Crowley's poetry as some of the greatest ever written.
Crowley decided to climb Kanchenjunga in the Himalayas of Nepal, widely recognized as the world's most treacherous mountain. The collaboration between Jacot-Guillarmod, Charles Adolphe Reymond, Alexis Pache, and Alcesti C. Rigo de Righi, the expedition was marred by much argument between Crowley and the others, who thought that he was reckless. They eventually mutinied against Crowley's control, with the other climbers heading back down the mountain as nightfall approached despite Crowley's warnings that it was too dangerous. Subsequently, Pache and several porters were killed in an accident, something for which Crowley was widely blamed by the mountaineering community.
Spending time in Moharbhanj, where he took part in big-game hunting and wrote the homoerotic work The Scented Garden, Crowley met up with Rose and Lilith in Calcutta before being forced to leave India after non-lethally shooting two men who tried to mug him. Briefly visiting Bennett in Burma, Crowley and his family decided to tour Southern China, hiring porters and a nanny for the purpose. Crowley smoked opium throughout the journey, which took the family from Tengyueh through to Yungchang, Tali, Yunnanfu, and then Hanoi. On the way, he spent much time on spiritual and magical work, reciting the "Bornless Ritual", an invocation to his Holy Guardian Angel, on a daily basis.
While Rose and Lilith returned to Europe, Crowley headed to Shanghai to meet old friend Elaine Simpson, who was fascinated by The Book of the Law; together they performed rituals in an attempt to contact Aiwass. Crowley then sailed to Japan and Canada, before continuing to New York City, where he unsuccessfully solicited support for a second expedition up Kanchenjunga. Upon arrival in Britain, Crowley learned that his daughter Lilith had died of typhoid in Rangoon, something he later blamed on Rose's increasing alcoholism. Under emotional distress, his health began to suffer, and he underwent a series of surgical operations. He began short-lived romances with actress Vera "Lola" Neville (née Snepp) and author Ada Leverson, while Rose gave birth to Crowley's second daughter, Lola Zaza, in February 1907.
The A∴A∴ and The Holy Books of Thelema: 1907–1909
With his old mentor George Cecil Jones, Crowley continued performing the Abramelin rituals at the Ashdown Park Hotel in Coulsdon, Surrey. Crowley claimed that in doing so he attained samadhi, or union with Godhead, thereby marking a turning point in his life. Making heavy use of hashish during these rituals, he wrote an essay on "The Psychology of Hashish" (1909) in which he championed the drug as an aid to mysticism. He also claimed to have been contacted once again by Aiwass in late October and November 1907, adding that Aiwass dictated two further texts to him, "Liber VII" and "Liber Cordis Cincti Serpente", both of which were later classified in the corpus of The Holy Books of Thelema. Crowley wrote down more Thelemic Holy Books during the last two months of the year, including "Liber LXVI", "Liber Arcanorum", "Liber Porta Lucis, Sub Figura X", "Liber Tau", "Liber Trigrammaton" and "Liber DCCCXIII vel Ararita", which he again claimed to have received from a preternatural source. Crowley stated that in June 1909, when the manuscript of The Book of the Law was rediscovered at Boleskine, he developed the opinion that Thelema represented objective truth.
Crowley's inheritance was running out. Trying to earn money, he was hired by George Montagu Bennett, the Earl of Tankerville, to help protect him from witchcraft; recognizing Bennett's paranoia as being based in his cocaine addiction, Crowley took him on holiday to France and Morocco to recuperate. In 1907, he also began taking in paying students, whom he instructed in occult and magical practice. Victor Neuburg, whom Crowley met in February 1907, became his sexual partner and closest disciple; in 1908 the pair toured northern Spain before heading to Tangier, Morocco. The following year Neuburg stayed at Boleskine, where he and Crowley engaged in sadomasochism. Crowley continued to write prolifically, producing such works of poetry as Ambergris, Clouds Without Water, and Konx Om Pax, as well as his first attempt at an autobiography, The World's Tragedy. Recognizing the popularity of short horror stories, Crowley wrote his own, some of which were published, and he also published several articles in Vanity Fair, a magazine edited by his friend Frank Harris. He also wrote Liber 777, a book of magical and Qabalistic correspondences that borrowed from Mathers and Bennett.
In November 1907, Crowley and Jones decided to found an occult order to act as a successor to the Hermetic Order of the Golden Dawn, being aided in doing so by Fuller. The result was the A∴A∴. The group's headquarters and temple were situated at 124 Victoria Street in central London, and their rites borrowed much from those of the Golden Dawn, but with an added Thelemic basis. Its earliest members included solicitor Richard Noel Warren, artist Austin Osman Spare, Horace Sheridan-Bickers, author George Raffalovich, Francis Henry Everard Joseph Feilding, engineer Herbert Edward Inman, Kenneth Ward, and Charles Stansfeld Jones. In March 1909, Crowley began production of a biannual periodical titled The Equinox. He billed this periodical, which was to become the "Official Organ" of the A∴A∴, as "The Review of Scientific Illuminism".
Crowley had become increasingly frustrated with Rose's alcoholism, and in November 1909 he divorced her on the grounds of his own adultery. Lola was entrusted to Rose's care; the couple remained friends and Rose continued to live at Boleskine. Her alcoholism worsened, and as a result she was institutionalized in September 1911.
Algeria and the Rites of Eleusis: 1909–1911
In November 1909, Crowley and Neuburg travelled to Algeria, touring the desert from El Arba to Aumale, Bou Saâda, and then Dā'leh Addin, with Crowley reciting the Quran on a daily basis. During the trip he invoked the thirty aethyrs of Enochian magic, with Neuburg recording the results, later published in The Equinox as The Vision and the Voice. Following a mountaintop sex magic ritual; Crowley also performed an evocation to the demon Choronzon involving blood sacrifice, and considered the results to be a watershed in his magical career. Returning to London in January 1910, Crowley found that Mathers was suing him for publishing Golden Dawn secrets in The Equinox; the court found in favour of Crowley. The case was widely reported in the press, with Crowley gaining wider fame. Crowley enjoyed this, and played up to the sensationalist stereotype of being a Satanist and advocate of human sacrifice, despite being neither.
The publicity attracted new members to the A∴A∴, among them Frank Bennett, James Bayley, Herbert Close, and James Windram. The Australian violinist Leila Waddell soon became Crowley's lover. Deciding to expand his teachings to a wider audience, Crowley developed the Rites of Artemis, a public performance of magic and symbolism featuring A∴A∴ members personifying various deities. It was first performed at the A∴A∴ headquarters, with attendees given a fruit punch containing peyote to enhance their experience. Various members of the press attended, and reported largely positively on it. In October and November 1910, Crowley decided to stage something similar, the Rites of Eleusis, at Caxton Hall, Westminster; this time press reviews were mixed. Crowley came under particular criticism from West de Wend Fenton, editor of The Looking Glass newspaper, who called him "one of the most blasphemous and cold-blooded villains of modern times". Fenton's articles suggested that Crowley and Jones were involved in homosexual activity; Crowley did not mind, but Jones unsuccessfully sued for libel. Fuller broke off his friendship and involvement with Crowley over the scandal, and Crowley and Neuburg returned to Algeria for further magical workings.
The Equinox continued publishing, and various books of literature and poetry were also published under its imprint, like Crowley's Ambergris, The Winged Beetle, and The Scented Garden, as well as Neuburg's The Triumph of Pan and Ethel Archer's The Whirlpool. In 1911, Crowley and Waddell holidayed in Montigny-sur-Loing, where he wrote prolifically, producing poems, short stories, plays, and 19 works on magic and mysticism, including the two final Holy Books of Thelema. In Paris, he met Mary Desti, who became his next "Scarlet Woman", with the two undertaking magical workings in St. Moritz; Crowley believed that one of the Secret Chiefs, Ab-ul-Diz, was speaking through her. Based on Desti's statements when in trance, Crowley wrote the two-volume Book 4 (1912–13) and at the time developed the spelling "magick" in reference to the paranormal phenomenon as a means of distinguishing it from the stage magic of illusionists.
Ordo Templi Orientis and the Paris Working: 1912–1914
In early 1912, Crowley published The Book of Lies, a work of mysticism that biographer Lawrence Sutin described as "his greatest success in merging his talents as poet, scholar, and magus". The German occultist Theodor Reuss later accused him of publishing some of the secrets of his own occult order, the Ordo Templi Orientis (O.T.O.), within The Book. Crowley convinced Reuss that the similarities were coincidental, and the two became friends. Reuss appointed Crowley as head of the O.T.O's British branch, the Mysteria Mystica Maxima (MMM), and at a ceremony in Berlin Crowley adopted the magical name of Baphomet and was proclaimed "X° Supreme Rex and Sovereign Grand Master General of Ireland, Iona, and all the Britons". With Reuss' permission, Crowley set about advertising the MMM and re-writing many O.T.O. rituals, which were then based largely on Freemasonry; his incorporation of Thelemite elements proved controversial in the group. Fascinated by the O.T.O's emphasis on sex magic, Crowley devised a magical working based on anal sex and incorporated it into the syllabus for those O.T.O. members who had been initiated into the eleventh degree.
In March 1913, Crowley acted as producer for The Ragged Ragtime Girls, a group of female violinists led by Waddell, as they performed at London's Old Tivoli theatre. They subsequently performed in Moscow for six weeks, where Crowley had a sadomasochistic relationship with the Hungarian Anny Ringler. In Moscow, Crowley continued to write plays and poetry, including "Hymn to Pan", and the Gnostic Mass, a Thelemic ritual that became a key part of O.T.O. liturgy. Churton suggested that Crowley had travelled to Moscow on the orders of British intelligence to spy on revolutionary elements in the city. In January 1914, Crowley and Neuburg settled into an apartment in Paris, where the former was involved in the controversy surrounding Jacob Epstein's new monument to Oscar Wilde. Together Crowley and Neuburg performed the six-week "Paris Working", a period of intense ritual involving strong drug use in which they invoked the gods Mercury and Jupiter. As part of the ritual, the couple performed acts of sex magic together, at times being joined by journalist Walter Duranty. Inspired by the results of the Working, Crowley wrote Liber Agapé, a treatise on sex magic. Following the Paris Working, Neuburg began to distance himself from Crowley, resulting in an argument in which Crowley cursed him.
United States: 1914–1919
By 1914, Crowley was living a hand-to-mouth existence, relying largely on donations from A∴A∴ members and dues payments made to O.T.O. In May, he transferred ownership of Boleskine House to the MMM for financial reasons, and in July he went mountaineering in the Swiss Alps. During this time the First World War broke out.
After recuperating from a bout of phlebitis, Crowley set sail for the United States aboard the RMS Lusitania in October 1914. Arriving in New York City, he moved into a hotel and began earning money writing for the American edition of Vanity Fair and undertaking freelance work for the famed astrologer Evangeline Adams. In the city, he continued experimenting with sex magic, through the use of masturbation, female prostitutes, and male clients of a Turkish bathhouse; all of these encounters were documented in his diaries.
Professing to be of Irish ancestry and a supporter of Irish independence from Great Britain, Crowley began to espouse support for Germany in their war against Britain. He became involved in New York's pro-German movement, and in January 1915 German spy George Sylvester Viereck employed him as a writer for his propagandist paper, The Fatherland, which was dedicated to keeping the US neutral in the conflict. In later years, detractors denounced Crowley as a traitor to Britain for this action.
Crowley entered into a relationship with Jeanne Robert Foster, with whom he toured the West Coast. In Vancouver, headquarters of the North American O.T.O., he met with Charles Stansfeld Jones and Wilfred Talbot Smith to discuss the propagation of Thelema on the continent. In Detroit he experimented with Peyote at Parke-Davis, then visited Seattle, San Francisco, Santa Cruz, Los Angeles, San Diego, Tijuana, and the Grand Canyon, before returning to New York. There he befriended Ananda Coomaraswamy and his wife Alice Richardson; Crowley and Richardson performed sex magic in April 1916, following which she became pregnant and then miscarried. Later that year he took a "magical retirement" to a cabin by Lake Pasquaney owned by Evangeline Adams. There, he made heavy use of drugs and undertook a ritual after which he proclaimed himself "Master Therion". He also wrote several short stories based on J.G. Frazer's The Golden Bough and a work of literary criticism, The Gospel According to Bernard Shaw.
In December, he moved to New Orleans, his favourite US city, before spending February 1917 with evangelical Christian relatives in Titusville, Florida. Returning to New York City, he moved in with artist and A∴A∴ member Leon Engers Kennedy in May, learning of his mother's death. After the collapse of The Fatherland, Crowley continued his association with Viereck, who appointed him contributing editor of arts journal The International. Crowley used it to promote Thelema, but it soon ceased publication. He then moved to the studio apartment of Roddie Minor, who became his partner and Scarlet Woman. Through their rituals, which Crowley called "The Amalantrah Workings", he believed that they were contacted by a preternatural entity named Lam. The relationship soon ended.
In 1918, Crowley went on a magical retreat in the wilderness of Esopus Island on the Hudson River. Here, he began a translation of the Tao Te Ching, painted Thelemic slogans on the riverside cliffs, and—he later claimed—experienced past life memories of being Ge Xuan, Pope Alexander VI, Alessandro Cagliostro, and Eliphas Levi. Back in New York City, he moved to Greenwich Village, where he took Leah Hirsig as his lover and next Scarlet Woman. He took up painting as a hobby, exhibiting his work at the Greenwich Village Liberal Club and attracting the attention of the New York Evening World. With the financial assistance of sympathetic Freemasons, Crowley revived The Equinox with the first issue of volume III, known as The Blue Equinox. He spent mid-1919 on a climbing holiday in Montauk before returning to London in December.
Abbey of Thelema: 1920–1923
Now destitute and back in London, Crowley came under attack from the tabloid John Bull, which labelled him traitorous "scum" for his work with the German war effort; several friends aware of his intelligence work urged him to sue, but he decided not to. When he was suffering from asthma, a doctor prescribed him heroin, to which he soon became addicted. In January 1920, he moved to Paris, renting a house in Fontainebleau with Leah Hirsig; they were soon joined in a ménage à trois by Ninette Shumway, and also (in living arrangement) by Leah's newborn daughter Anne "Poupée" Leah. Crowley had ideas of forming a community of Thelemites, which he called the Abbey of Thelema after the Abbaye de Thélème in François Rabelais' satire Gargantua and Pantagruel. After consulting the I Ching, he chose Cefalù (on Sicily, Italy) as a location, and after arriving there, began renting the old Villa Santa Barbara as his Abbey on 2 April.
Moving to the commune with Hirsig, Shumway, and their children Hansi, Howard, and Poupée, Crowley described the scenario as "perfectly happy ... my idea of heaven." They wore robes, and performed rituals to the sun god Ra at set times during the day, also occasionally performing the Gnostic Mass; the rest of the day they were left to follow their own interests. Undertaking widespread correspondences, Crowley continued to paint, wrote a commentary on The Book of the Law, and revised the third part of Book 4. He offered a libertine education for the children, allowing them to play all day and witness acts of sex magic. He occasionally travelled to Palermo to visit rent boys and buy supplies, including drugs; his heroin addiction came to dominate his life, and cocaine began to erode his nasal cavity. There was no cleaning rota, and wild dogs and cats wandered throughout the building, which soon became unsanitary. Poupée died in October 1920, and Ninette gave birth to a daughter, Astarte Lulu Panthea, soon afterwards.
New followers continued to arrive at the Abbey to be taught by Crowley. Among them was film star Jane Wolfe, who arrived in July 1920, where she was initiated into the A∴A∴ and became Crowley's secretary. Another was Cecil Frederick Russell, who often argued with Crowley, disliking the same-sex sexual magic that he was required to perform, and left after a year. More conducive was the Australian Thelemite Frank Bennett, who also spent several months at the Abbey. In February 1922, Crowley returned to Paris for a retreat in an unsuccessful attempt to kick his heroin addiction. He then went to London in search of money, where he published articles in The English Review criticising the Dangerous Drugs Act 1920 and wrote a novel, Diary of a Drug Fiend, completed in July. On publication, it received mixed reviews; he was lambasted by the Sunday Express, which called for its burning and used its influence to prevent further reprints.
Subsequently, a young Thelemite named Raoul Loveday moved to the Abbey with his wife Betty May; while Loveday was devoted to Crowley, May detested him and life at the commune. She later said that Loveday was made to drink the blood of a sacrificed cat, and that they were required to cut themselves with razors every time they used the pronoun "I". Loveday drank from a local polluted stream, soon developing a liver infection resulting in his death in February 1923. Returning to London, May told her story to the press. John Bull proclaimed Crowley "the wickedest man in the world" and "a man we'd like to hang", and although Crowley deemed many of their accusations against him to be slanderous, he was unable to afford the legal fees to sue them. As a result, John Bull continued its attack, with its stories being repeated in newspapers throughout Europe and in North America. The Fascist government of Benito Mussolini learned of Crowley's activities, and in April 1923 he was given a deportation notice forcing him to leave Italy; without him, the Abbey closed.
Later life
Tunisia, Paris, and London: 1923–1929
Crowley and Hirsig went to Tunis, where, dogged by continuing poor health, he unsuccessfully tried again to give up heroin, and began writing what he termed his "autohagiography", The Confessions of Aleister Crowley. They were joined in Tunis by the Thelemite Norman Mudd, who became Crowley's public relations consultant. Employing a local boy, Mohammad ben Brahim, as his servant, Crowley went with him on a retreat to Nefta, where they performed sex magic together. In January 1924, Crowley travelled to Nice, France, where he met with Frank Harris, underwent a series of nasal operations, and visited the Institute for the Harmonious Development of Man and had a positive opinion of its founder, George Gurdjieff. Destitute, he took on a wealthy student, Alexander Zu Zolar, before taking on another American follower, Dorothy Olsen. Crowley took Olsen back to Tunisia for a magical retreat in Nefta, where he also wrote To Man (1924), a declaration of his own status as a prophet entrusted with bringing Thelema to humanity. After spending the winter in Paris, in early 1925 Crowley and Olsen returned to Tunis, where he wrote The Heart of the Master (1938) as an account of a vision he experienced in a trance. In March Olsen became pregnant, and Hirsig was called to take care of her; she miscarried, following which Crowley took Olsen back to France. Hirsig later distanced herself from Crowley, who then denounced her.
According to Crowley, Reuss had named him head of the O.T.O. upon his death, but this was challenged by a leader of the German O.T.O., Heinrich Tränker. Tränker called the Hohenleuben Conference in Thuringia, Germany, which Crowley attended. There, prominent members like Karl Germer and Martha Küntzel championed Crowley's leadership, but other key figures like Albin Grau, Oskar Hopfer, and Henri Birven backed Tränker by opposing it, resulting in a split in the O.T.O. Moving to Paris, where he broke with Olsen in 1926, Crowley went through a large number of lovers over the following years, with whom he experimented in sex magic. Throughout, he was dogged by poor health, largely caused by his heroin and cocaine addictions. In 1928, Crowley was introduced to young Englishman Israel Regardie, who embraced Thelema and became Crowley's secretary for the next three years. That year, Crowley also met Gerald Yorke, who began organising Crowley's finances but never became a Thelemite. He also befriended the homosexual journalist Tom Driberg; Driberg did not accept Thelema either. It was here that Crowley also published one of his most significant works, Magick in Theory and Practice, which received little attention at the time.
In December 1928 Crowley met the Nicaraguan Maria Teresa Sanchez. Crowley was deported from France by the authorities, who disliked his reputation and feared that he was a German agent. So that she could join him in Britain, Crowley married Sanchez in August 1929. Now based in London, Mandrake Press agreed to publish his autobiography in a limited edition six-volume set, also publishing his novel Moonchild and book of short stories The Stratagem. Mandrake went into liquidation in November 1930, before the entirety of Crowley's Confessions could be published. Mandrake's owner P.R. Stephenson meanwhile wrote The Legend of Aleister Crowley, an analysis of the media coverage surrounding him.
Berlin and London: 1930–1938
In April 1930, Crowley moved to Berlin, where he took Hanni Jaegar as his magical partner; the relationship was troubled. In September he went to Lisbon in Portugal to meet the poet Fernando Pessoa. There, he decided to fake his own death, doing so with Pessoa's help at the Boca do Inferno rock formation. He then returned to Berlin, where he reappeared three weeks later at the opening of his art exhibition at the Gallery Neumann-Nierendorf. Crowley's paintings fitted with the fashion for German Expressionism; few of them sold, but the press reports were largely favourable. In August 1931, he took Bertha Busch as his new lover; they had a violent relationship, and often physically assaulted one another. He continued to have affairs with both men and women while in the city, and met with famous people like Aldous Huxley and Alfred Adler. After befriending him, in January 1932 he took the communist Gerald Hamilton as a lodger, through whom he was introduced to many figures within the Berlin far left; it is possible that he was operating as a spy for British intelligence at this time, monitoring the communist movement.
Crowley left Busch and returned to London, where he took Pearl Brooksmith as his new Scarlet Woman. Undergoing further nasal surgery, it was here in 1932 that he was invited to be guest of honour at Foyles' Literary Luncheon, also being invited by Harry Price to speak at the National Laboratory of Psychical Research. In need of money, he launched a series of court cases against people whom he believed had libelled him, some of which proved successful. He gained much publicity for his lawsuit against Constable and Co for publishing Nina Hamnett's Laughing Torso (1932)—a book he claimed libelled him by referring to his occult practice as black magic—but lost the case. The court case added to Crowley's financial problems, and in February 1935 he was declared bankrupt. During the hearing, it was revealed that Crowley had been spending three times his income for several years.
Crowley developed a friendship with Deidre Patricia Doherty; she offered to bear his child, who was born in May 1937. Named Randall Gair, Crowley nicknamed him Aleister Atatürk. He died in a car accident in 2002 at the age of 65. Crowley continued to socialize with friends, holding curry parties in which he cooked particularly spicy food for them. In 1936, he published his first book in six years, The Equinox of the Gods, which contained a facsimile of The Book of the Law and was considered to be volume III, number 3, of The Equinox periodical. The work sold well, resulting in a second print run. In 1937, he gave a series of public lectures on yoga in Soho. Crowley was now living largely off contributions supplied by the O.T.O.'s Agape Lodge in California, led by rocket scientist John Whiteside "Jack" Parsons. Crowley was intrigued by the rise of Nazism in Germany, and influenced by his friend Martha Küntzel believed that Adolf Hitler might convert to Thelema; when the Nazis abolished the German O.T.O. and imprisoned Germer, who fled to the US, Crowley then lambasted Hitler as a black magician.
Second World War and death: 1939–1947
When the Second World War broke out, Crowley wrote to the Naval Intelligence Division offering his services, but they declined. He associated with a variety of figures in Britain's intelligence community at the time, including Dennis Wheatley, Roald Dahl, Ian Fleming, and Maxwell Knight, and claimed to have been behind the "V for Victory" sign first used by the BBC; this has never been proven.
In 1940, his asthma worsened, and with his German-produced medication unavailable, he returned to using heroin, once again becoming addicted. As the Blitz hit London, Crowley relocated to Torquay, where he was briefly hospitalized with asthma, and entertained himself with visits to the local chess club. Tiring of Torquay, he returned to London, where he was visited by American Thelemite Grady McMurtry, to whom Crowley awarded the title of "Hymenaeus Alpha". He stipulated that though Germer would be his immediate successor, McMurty should succeed Germer as head of the O.T.O. after the latter's death. With O.T.O. initiate Lady Frieda Harris, Crowley developed plans to produce a tarot card set, designed by him and painted by Harris. Accompanying this was a book, published in a limited edition as The Book of Thoth by Chiswick Press in 1944. To aid the war effort, he wrote a proclamation on the rights of humanity, Liber Oz, and a poem for the liberation of France, Le Gauloise. Crowley's final publication during his lifetime was a book of poetry, Olla: An Anthology of Sixty Years of Song. Another of his projects, Aleister Explains Everything, was posthumously published as Magick Without Tears.
In April 1944 Crowley briefly moved to Aston Clinton in Buckinghamshire, where he was visited by the poet Nancy Cunard, before relocating to Hastings in Sussex, where he took up residence at the Netherwood boarding house. He took a young man named Kenneth Grant as his secretary, paying him in magical teaching rather than wages. He was also introduced to John Symonds, whom he appointed to be his literary executor; Symonds thought little of Crowley, later publishing negative biographies of him. Corresponding with the illusionist Arnold Crowther, it was through him that Crowley was introduced to Gerald Gardner, the future founder of Gardnerian Wicca. They became friends, with Crowley authorising Gardner to revive Britain's ailing O.T.O. Another visitor was Eliza Marian Butler, who interviewed Crowley for her book The Myth of the Magus. Other friends and family also spent time with him, among them Doherty and Crowley's son Aleister Atatürk.
On 1 December 1947, Crowley died at Netherwood of chronic bronchitis aggravated by pleurisy and myocardial degeneration, aged 72. His funeral was held at a Brighton crematorium on 5 December; about a dozen people attended, and Louis Wilkinson read excerpts from the Gnostic Mass, The Book of the Law, and "Hymn to Pan". The funeral generated press controversy, and was labelled a Black Mass by the tabloids. Crowley's body was cremated, his ashes were sent to Karl Germer in the US, who buried them in his garden in Hampton, New Jersey.
Beliefs and thought
Crowley's belief system, Thelema, has been described by scholars as a religion, and more specifically as both a new religious movement, and as a "magico-religious doctrine". It has also been characterized as a form of esotericism and Modern Paganism. Although holding The Book of the Law—which was composed in 1904—as its central text, Thelema took shape as a complete system in the years after 1904.
In his autobiography, Crowley claimed that his purpose in life had been to "bring oriental wisdom to Europe and to restore paganism in a purer form", although what he meant by "paganism" was unclear.
Crowley's thought was not always cohesive, and was influenced by a variety of sources, ranging from eastern religious movements and practices like Hindu yoga and Buddhism, scientific naturalism, and various currents within Western esotericism, among them ceremonial magic, alchemy, astrology, Rosicrucianism, Kabbalah, and the Tarot. He was steeped in the esoteric teachings he had learned from the Hermetic Order of the Golden Dawn, although pushed further with his own interpretations and strategies than the Golden Dawn had done. Crowley incorporated concepts and terminology from South Asian religious traditions like yoga and Tantra into his Thelemic system, believing that there was a fundamental underlying resemblance between Western and Eastern spiritual systems.
The historian Alex Owen noted that Crowley adhered to the "modus operandi" of the Decadent movement throughout his life.
Crowley believed that the twentieth century marked humanity's entry to the Aeon of Horus, a new era in which humans would take increasing control of their destiny. He believed that this Aeon follows on from the Aeon of Osiris, in which paternalistic religions like Christianity, Islam, and Buddhism dominated the world, and that this in turn had followed the Aeon of Isis, which had been maternalistic and dominated by goddess worship. He believed that Thelema was the proper religion of the Aeon of Horus, and also deemed himself to be the prophet of this new Aeon. Thelema revolves around the idea that human beings each have their own True Will that they should discover and pursue, and that this exists in harmony with the Cosmic Will that pervades the universe. Crowley referred to this process of searching and discovery of one's True Will to be "the Great Work" or the attaining of the "knowledge and conversation of the Holy Guardian Angel". His favoured method of doing so was through the performance of the Abramelin operation, a ceremonial magic ritual obtained from a 17th-century grimoire. The moral code of "Do What Thou Wilt" is believed by Thelemites to be the religion's ethical law, although the historian of religion Marco Pasi noted that this was not anarchistic or libertarian in structure, as Crowley saw individuals as part of a wider societal organism.
Magick and theology
Crowley believed in the objective existence of magic, which he chose to spell "Magick", an older archaic spelling of the word. He provided various different definitions of this term over his career. In his book Magick in Theory and Practice, Crowley defined Magick as "the Science and Art of causing change to occur in conformity with Will". He also told his disciple Karl Germer that "Magick is getting into communication with individuals who exist on a higher plane than ours. Mysticism is the raising of oneself to their level." Crowley saw Magick as a third way between religion and science, giving The Equinox the subtitle of The Method of Science; the Aim of Religion. Within that journal he expressed positive sentiments toward science and the scientific method, and urged magicians to keep detailed records of their magical experiments, "The more scientific the record is, the better." His understanding of magic was also influenced by the work of the anthropologist James Frazer, in particular the view that magic was a precursor to science in a cultural evolutionary framework. Unlike Frazer, however, Crowley did not see magic as a survival from the past that required eradication, but rather he believed that magic had to be adapted to suit the new age of science. In Crowley's alternative schema, old systems of magic had to decline (per Frazer's framework) so that science and magic could synthesize into magick, which would simultaneously accept the existence of the supernatural and an experimental method. Crowley deliberately adopted an exceptionally broad definition of magick that included almost all forms of technology as magick, adopting an instrumentalist interpretation of magic, science, and technology.
Sexuality played an important role in Crowley's ideas about magick and his practice of it, and has been described as being central to Thelema. He outlined three forms of sex magick—the autoerotic, homosexual, and heterosexual—and argued that such acts could be used to focus the magician's will onto a specific goal such as financial gain or personal creative success. For Crowley, sex was treated as a sacrament, with the consumption of sexual fluids interpreted as a Eucharist. This was often manifested as the Cakes of Light, a biscuit containing either menstrual blood or a mixture of semen and vaginal fluids. The Gnostic Mass is the central religious ceremony within Thelema.
Crowley's theological beliefs were not clear. The historian Ronald Hutton noted that some of Crowley's writings could be used to argue that he was an atheist, while some support the idea that he was a polytheist, and others would bolster the idea that he was a mystical monotheist. On the basis of the teachings in The Book of the Law, Crowley described a pantheon of three deities taken from the ancient Egyptian pantheon: Nuit, Hadit, and Ra-Hoor-Khuit. In 1928, he made the claim that all true deities were derived from this trinity. Jason Josephson-Storm has argued that Crowley built on 19th-century attempts to link early Christianity to pre-Christian religions, such as Frazer's Golden Bough, to synthesize Christian theology and Neopaganism while remaining critical of institutional and traditional Christianity.
Both during his life and after it, Crowley has been widely described as a Satanist, usually by detractors. Crowley stated he did not consider himself a Satanist, nor did he worship Satan, as he did not accept the Christian world view in which Satan was believed to exist. He nevertheless used Satanic imagery, for instance by describing himself as "the Beast 666" and referring to the Whore of Babylon in his work, while in later life he sent "Antichristmas cards" to his friends. In his writings, Crowley occasionally identified Aiwass as Satan and designated him as "Our Lord God the Devil" at one occasion. The scholar of religion Gordan Djurdjevic stated that Crowley "was emphatically not" a Satanist, "if for no other reason than simply because he did not identify himself as such". Crowley nevertheless expressed strong anti-Christian sentiment, stating that he hated Christianity "as Socialists hate soap", an animosity probably stemming from his experiences among the Plymouth Brethren. He was nevertheless influenced by the King James Bible, especially the Book of Revelation, the impact of which can be seen in his writings. He was also accused of advocating human sacrifice, largely because of a passage in Book 4 in which he stated that "A male child of perfect innocence and high intelligence is the most satisfactory victim" and added that he had sacrificed about 150 every year. This was a tongue-in-cheek reference to ejaculation, something not realized by his critics.
Personal life
Crowley considered himself to be one of the outstanding figures of his time. The historian Ronald Hutton stated that in Crowley's youth, he was "a self-indulgent and flamboyant young man" who "set about a deliberate flouting and provocation of social and religious norms", while being shielded from an "outraged public opinion" by his inherited wealth. Hutton also described Crowley as having both an "unappeasable desire" to take control of any organisation that he belonged to, and "a tendency to quarrel savagely" with those who challenged him. Crowley biographer Martin Booth asserted that Crowley was "self-confident, brash, eccentric, egotistic, highly intelligent, arrogant, witty, wealthy, and, when it suited him, cruel". Similarly, Richard B. Spence noted that Crowley was "capable of immense physical and emotional cruelty". Biographer Lawrence Sutin noted that Crowley exhibited "courage, skill, dauntless energy, and remarkable focus of will" while at the same time showing a "blind arrogance, petty fits of bile, [and] contempt for the abilities of his fellow men". The Thelemite Lon Milo DuQuette noted that Crowley "was by no means perfect" and "often alienated those who loved him dearest."
Political views
Crowley enjoyed being outrageous and flouting conventional morality, with John Symonds noting that he "was in revolt against the moral and religious values of his time". Crowley's political thought was studied by academic Marco Pasi, who noted that for Crowley, socio-political concerns were subordinate to metaphysical and spiritual ones. He was neither on the political left nor right but perhaps best categorized as a "conservative revolutionary" despite not being affiliated with the German-based conservative revolutionary movement. Pasi described Crowley's affinity to the extreme ideologies of Nazism and Marxism–Leninism, which aimed to violently overturn society: "What Crowley liked about Nazism and communism, or at least what made him curious about them, was the anti-Christian position and the revolutionary and socially subversive implications of these two movements. In their subversive powers, he saw the possibility of an annihilation of old religious traditions, and the creation of a void that Thelema, subsequently, would be able to fill." Crowley described democracy as an "imbecile and nauseating cult of weakness", and commented that The Book of the Law proclaimed that "there is the master and there is the slave; the noble and the serf; the 'lone wolf' and the herd". In this attitude he was influenced by the work of Friedrich Nietzsche and by Social Darwinism. Although he had contempt for most of the British aristocracy, he regarded himself as an aristocrat and styled himself as Laird Boleskine, once describing his ideology as "aristocratic communism".
Views on race and gender
Crowley was bisexual, and exhibited a sexual preference for women, with his relationships with men being fewer and clustered in the early part of his life. In particular he had an attraction toward "exotic women", and claimed to have fallen in love on multiple occasions; Kaczynski stated that "when he loved, he did so with his whole being, but the passion was typically short-lived". Even in later life, Crowley was able to attract young bohemian women to be his lovers, largely due to his charisma. He applied the term "Scarlet Woman" to various female lovers whom he believed played an important role in his magical work. During homosexual acts, he usually played the passive role, which Booth believed "appealed to his masochistic side". An underlying theme in many of his writings is that spiritual enlightenment arises through transgressing socio-sexual norms.
Crowley advocated complete sexual freedom for both men and women. He argued that homosexual and bisexual people should not suppress their sexual orientation, commenting that a person "must not be ashamed or afraid of being homosexual if he happens to be so at heart; he must not attempt to violate his own true nature because of public opinion, or medieval morality, or religious prejudice which would wish he were otherwise." On other issues he adopted a more conservative attitude; he opposed abortion on moral grounds, believing that no woman following her True Will would ever desire one.
Biographer Lawrence Sutin stated that "blatant bigotry is a persistent minor element in Crowley's writings". Sutin thought Crowley "a spoiled scion of a wealthy Victorian family who embodied many of the worst John Bull racial and social prejudices of his upper-class contemporaries", noting that he "embodied the contradiction that writhed within many Western intellectuals of the time: deeply held racist viewpoints courtesy of society, coupled with a fascination with people of colour". Crowley is said to have insulted his close Jewish friend Victor Benjamin Neuburg, using anti-Semitic slurs, and he had mixed opinions about Jewish people as a group. Although he praised their "sublime" poetry and stated that they exhibited "imagination, romance, loyalty, probity and humanity", he also thought that centuries of persecution had led some Jewish people to exhibit "avarice, servility, falseness, cunning and the rest". He was also known to praise various ethnic and cultural groups, for instance he thought that the Chinese people exhibited a "spiritual superiority" to the English, and praised Muslims for exhibiting "manliness, straightforwardness, subtlety, and self-respect".
Both critics of Crowley and adherents of Thelema have accused Crowley of sexism. Booth described Crowley as exhibiting a "general misogyny", something the biographer believed arose from Crowley's bad relationship with his mother. Sutin noted that Crowley "largely accepted the notion, implicitly embodied in Victorian sexology, of women as secondary social beings in terms of intellect and sensibility". The scholar of religion Manon Hedenborg White noted that some of Crowley's statements are "undoubtedly misogynist by contemporary standards", but characterized Crowley's attitude toward women as complex and multi-faceted. Crowley's comments on women's role varied dramatically within his written work, even that produced in similar periods. Crowley described women as "moral inferiors" who had to be treated with "firmness, kindness and justice", while also arguing that Thelema was essential to women's emancipation.
Intelligence Work
Biographers Richard B. Spence and Tobias Churton have suggested that Crowley was a spy for the British secret services and that among other things he joined the Golden Dawn under the command of them to monitor the activities of Mathers, who was known to be a Carlist. Spence suggested that the conflict between Mathers and the London lodge for the temple was part of an intelligence operation to undermine Mathers' authority. Spence has suggested that the purpose of Crowley's trip to Mexico might have been to explore Mexican oil prospects for British intelligence. Spence has suggested that this trip to China was orchestrated as part of a British intelligence scheme to monitor the region's opium trade. Churton suggested that Crowley had travelled to Moscow on the orders of British intelligence to spy on revolutionary elements in the city.
Spence and Sutin both claim that Crowley's pro-German work in the United States was actually a cover for him being a double agent for Britain, citing his hyperbolic articles in The Fatherland to make the German lobby appear ridiculous in the eyes of the American public. Spence also claims that Crowley encouraged the German Navy to destroy the Lusitania, informing them that it would ensure the US stayed out of the war, while in reality hoping that it would bring the US into the war on Britain's side.
Legacy and influence
Crowley has remained an influential figure, both amongst occultists and in popular culture, particularly that of Britain, but also of other parts of the world. In 2002, a BBC poll placed Crowley seventy-third in a list of the 100 Greatest Britons. Richard Cavendish has written of him that "In native talent, penetrating intelligence and determination, Aleister Crowley was the best-equipped magician to emerge since the seventeenth century." The scholar of esotericism Egil Asprem described him as "one of the most well-known figures in modern occultism". The scholar of esotericism Wouter Hanegraaff asserted that Crowley was an extreme representation of "the dark side of the occult", adding that he was "the most notorious occultist magician of the twentieth century". The philosopher John Moore opined that Crowley stood out as a "Modern Master" when compared with other prominent occult figures like George Gurdjieff, P. D. Ouspensky, Rudolf Steiner, or Helena Blavatsky, also describing him as a "living embodiment" of Oswald Spengler's "Faustian Man".
Biographer Tobias Churton considered Crowley "a pioneer of consciousness research". Hutton noted that Crowley had "an important place in the history of modern Western responses to Oriental spiritual traditions", while Sutin thought that he had made "distinctly original contributions" to the study of yoga in the West.
Thelema continued to develop and spread following Crowley's death. In 1969, the O.T.O. was reactivated in California under the leadership of Grady Louis McMurtry; in 1985 its right to the title was unsuccessfully challenged in court by a rival group, the Society Ordo Templi Orientis, led by Brazilian Thelemite Marcelo Ramos Motta.
Another American Thelemite is the filmmaker Kenneth Anger, who had been influenced by Crowley's writings from a young age. In the United Kingdom, Kenneth Grant propagated a tradition known as Typhonian Thelema through his organisation, the Typhonian O.T.O., later renamed the Typhonian Order.
Also in Britain, an occultist known as Amado Crowley claimed to be Crowley's son; this has been refuted by academic investigation. Amado argued that Thelema was a false religion created by Crowley to hide his true esoteric teachings, which Amado claimed to be propagating.
Several Western esoteric traditions other than Thelema were also influenced by Crowley, with Djurdjevic observing that "Crowley's influence on twentieth-century and contemporary esotericism has been enormous". Gerald Gardner, founder of Gardnerian Wicca, made use of much of Crowley's published material when composing the Gardnerian ritual liturgy, and the Australian witch Rosaleen Norton was also heavily influenced by Crowley's ideas. More widely, Crowley became "a dominant figure" in the modern Pagan community. L. Ron Hubbard, the American founder of Scientology, was involved in Thelema in the early 1940s (with Jack Parsons), and it has been argued that Crowley's ideas influenced some of Hubbard's work. The scholars of religion Asbjørn Dyrendel, James R. Lewis, and Jesper Petersen noted that despite the fact that Crowley was not a Satanist, he "in many ways embodies the pre-Satanist esoteric discourse on Satan and Satanism through his lifestyle and his philosophy", with his "image and ought" becoming an "important influence" on the later development of religious Satanism. For instance, two prominent figures in religious Satanism, Anton LaVey and Michael Aquino, were influenced by Crowley's work.
Crowley also had a wider influence in British popular culture. After his time in Cefalù which had brought him to public attention in Britain, various "literary Crowleys" appeared; characters in fiction based upon him. One of the earliest was the character of the poet Shelley Arabin in John Buchan's 1926 novel The Dancing Floor. In his novel The Devil Rides Out, the writer Dennis Wheatley used Crowley as a partial basis for the character of Damien Morcata, a portly bald defrocked priest who engages in black magic. The occultist Dion Fortune used Crowley as a basis for characters in her books The Secrets of Doctor Taverner (1926) and The Winged Bull (1935). He was included as one of the figures on the cover art of The Beatles' album Sgt. Pepper's Lonely Hearts Club Band (1967), and his motto of "Do What Thou Wilt" was inscribed on the vinyl of Led Zeppelin's album Led Zeppelin III (1970). Led Zeppelin co-founder Jimmy Page bought Boleskine in 1971, and part of the band's film The Song Remains the Same was filmed in the grounds. He sold it in 1992. Though David Bowie makes but a fleeting reference to Crowley in the lyrics of his song "Quicksand" (1971), it has been suggested that the lyrics of Bowie's No. 1 hit single "Let's Dance" (1983) may substantially paraphrase Crowley's 1923 poem "Lyric of Love to Leah". Ozzy Osbourne and his lyricist Bob Daisley wrote a song titled "Mr. Crowley" (1980). Crowley began to receive scholarly attention from academics in the late 1990s.
Bibliography
References
Footnotes
Sources
Further reading
External links
Aleister Crowley Collection at the Harry Ransom Center, University of Texas
The Libri of Aleister Crowley – online editions of Crowley writings
"Aleister Crowley and the Abbey of Thelema in Cefalù" at WondersOfSicily.com, with photos
Perdurabo (Where is Aleister Crowley?) – film on the Abbey of Thelema by Carlos Atanes
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2 | 1,389 | https://en.wikipedia.org/wiki/Ahab | Ahab | Ahab (; Aḫâbbu [a-ḫa-ab-bu]; Achaáb; ) was the seventh king of Israel, the son and successor of King Omri and the husband of Jezebel of Sidon, according to the Hebrew Bible. The Hebrew Bible presents Ahab as a wicked king, particularly for condoning Jezebel's influence on religious policies and his principal role behind Naboth's arbitrary execution.
The existence of Ahab is historically supported outside the Bible. Shalmaneser III of Assyria documented in 853 BC that he defeated an alliance of a dozen kings in the Battle of Qarqar; one of these was Ahab. He is also mentioned on the inscriptions of the Mesha Stele.
Ahab became king of Israel in the thirty-eighth year of King Asa of Judah, and reigned for twenty-two years, according to 1 Kings. William F. Albright dated his reign to 869–850 BC, while Edwin R. Thiele offered the dates 874–853 BC. Most recently, Michael Coogan has dated Ahab's reign to 871–852 BC.
Reign
King Omri, Ahab's father and founder of the short-lived Omri dynasty, seems to have been a successful military leader; he is reported in the text of the Moabite Mesha Stele to have "oppressed Moab for many days." During Ahab's reign, Moab, which had been conquered by his father, remained tributary. Ahab was allied by marriage with Jehoshaphat, who was king of Judah. Only with Aram-Damascus is he believed to have had strained relations, though the two kingdom also shared an alliance for some years.
Ahab married Jezebel, the daughter of the King of Tyre. tells the story of Ahab and Jezebel, and indicates that Jezebel was a dominant influence on Ahab, persuading him to abandon Yahweh and establish the religion of Baal in Israel. Ahab lived in Samaria, the royal capital established by Omri, and built a temple and altar to Baal there. These actions were said to have led to severe consequences for Israel, including a drought that lasted for several years and Jezebel's fanatical religious persecution of the prophets of Yahweh, which Ahab condoned. His reputation was so negative that in 1 Kings 16:34, the author attributed to his reign the deaths of Abiram and Segub, the sons of Hiel of Bethel, caused by their father's invocation of Joshua's curse several centuries before.
According to , war later erupted between Ahab and king Hadadezer of Aram-Damascus (which the Bible refers to as "Ben-Hadad II") and that Ahab was able to defeat and capture him; however, soon after that, a peace treaty was made between the two and alliance between Israel and Aram-Damascus was formed.
Battle of Qarqar
The Battle of Qarqar is mentioned in extra-biblical records, and was perhaps at Apamea, where Shalmaneser III of Assyria fought a great confederation of princes from Cilicia, Northern Syria, Israel, Ammon, and the tribes of the Syrian desert (853 BCE), including Ahab the Israelite (A-ha-ab-bu matSir-'a-la-a-a) and Hadadezer (Adad-'idri).
Ahab's contribution was estimated at 2000 chariots and 10,000 men. In reality, however, the number of chariots in Ahab's forces was probably closer to a number in the hundreds (based upon archaeological excavations of the area and the foundations of stables that have been found). If, however, the numbers are referring to allies, they could possibly include forces from Tyre, Judah, Edom, and Moab. The Assyrian king claimed a victory, but his immediate return and subsequent expeditions in 849 BC and 846 BC against a similar but unspecified coalition seem to show that he met with no lasting success.
Jezreel has been identified as Ahab's fortified chariot and cavalry base.
Ahab and the prophets
In the Biblical text, Ahab has five important encounters with prophets:
The first encounter is with Elijah, who predicts a drought because of Ahab's sins. Because of this, Ahab refers to him as "the troubler of Israel" (1 Kings 18:17). This encounter ends with Elijah's victory over the prophets of Baal in a contest held for the sake of Ahab and the Israelites, to bring them into repentance.
The second encounter is between Ahab and an unnamed prophet in .
The third is again between Ahab and an unnamed prophet who condemns Ahab for his actions in a battle that had just taken place.
The fourth is when Elijah confronts Ahab over his role in the unjust execution of Naboth and usurpation of the latter's ancestral vineyard. Upon the prophet's remonstration ("Hast thou killed and also taken possession?"), Ahab sincerely repented, which God relays to Elijah.
The fifth encounter is with Micaiah, the prophet who, when asked for advice to recapturing Ramoth-Gilead, sarcastically assures Ahab that he will be successful. Micaiah ultimately tells him the truth of God's plan to kill Ahab in battle, due to his reliance on the false prophets, who were empowered by a deceiving spirit.
Death of Ahab
After some years, Ahab with Jehoshaphat of Judah went to recover Ramoth-Gilead from the Arameans. During this battle, Ahab disguised himself, but he was mortally wounded by an unaimed arrow. The Hebrew Bible says that dogs licked his blood, according to the prophecy of Elijah. But the Septuagint adds that pigs also licked his blood, symbolically making him unclean to the Israelites, who abstained from pork. Ahab was succeeded by his sons, Ahaziah and Jehoram.
Jezebel's death, however, was more dramatic than Ahab's. As recorded in , Jehu had her servants throw Jezebel out of a window, causing her death.
Legacy
1 Kings 16:29 through 22:40 contains the narrative of Ahab's reign. His reign was slightly more emphasised upon than the previous kings, due to his blatant trivialization of the "sins of Jeroboam", which the previous kings of Israel were plagued by, and his subsequent marriage with a pagan princess, the nationwide institution of Baal worship, the persecution of Yahweh's prophets and Naboth's shocking murder. These offenses and atrocities stirred up populist resentment from figures such as Elijah and Micaiah. Indeed, he is referred to by the author of Kings as being "more evil than all the kings before him".
Nonetheless, there were achievements that the author took note of, including his ability to fortify numerous Israelite cities and build an ivory palace. Adherents of the Yahwist religion found their principal champion in Elijah. His denunciation of the royal dynasty of Israel and his emphatic insistence on the worship of Yahweh and Yahweh alone, illustrated by the contest between Yahweh and Baal on Mount Carmel, form the keynote to a period which culminated in the accession of Jehu, an event in which Elijah's chosen disciple Elisha was the leading figure and the Omride Dynasty was brutally defeated.
In Rabbinic literature
One of the three or four wicked kings of Israel singled out by tradition as being excluded from the future world of bliss (Sanh. x. 2; Tosef., Sanh. xii. 11). Midrash Konen places him in the fifth department of Gehenna, as having the heathen under his charge. Though held up as a warning to sinners, Ahab is also described as displaying noble traits of character (Sanh. 102b; Yer. Sanh. xi. 29b). Talmudic literature represents him as an enthusiastic idolater who left no hilltop in Eretz Israel without an idol before which he bowed, and to which he or his wife, Jezebel, brought his weight in gold as a daily offering. So defiant in his apostasy was he that he had inscribed on all the doors of the city of Samaria the words, "Ahab hath abjured the living God of Israel." Nevertheless, he paid great respect to the representatives of learning, "to the Torah given in twenty-two letters," for which reason he was permitted to reign for twenty-two successive years. He generously supported the students of the Law out of his royal treasury, in consequence of which half his sins were forgiven him. A type of worldliness (Ber. 61b), the Crœsus of his time, he was, according to ancient tradition (Meg. 11a), ruler over the whole world. Two hundred and thirty subject kings had initiated a rebellion; but he brought their sons as hostages to Samaria and Jerusalem. All the latter turned from idolaters into worshipers of the God of Israel (Tanna debe Eliyahu, i. 9). Each of his seventy sons had an ivory palace built for him. Since, however, it was Ahab's idolatrous wife who was the chief instigator of his crimes (B. M. 59a), some of the ancient teachers gave him the same position in the world to come as a sinner who had repented (Sanh. 104b, Num. R. xiv). Like Manasseh, he was made a type of repentance (I Kings, xxi. 29). Accordingly, he is described as undergoing fasts and penances for a long time; praying thrice a day to God for forgiveness, until his prayer was heard (PirḲe R. El. xliii). Hence, the name of Ahab in the list of wicked kings was changed to Ahaz (Yer. Sanh. x. 28b; Tanna debe Eliyahu Rabba ix, Zuṭṭa xxiv.).
Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite. Confounding him with Micaiah, son of Imlah, he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim (Ένακεὶμ Septuagint rendering of ; ib. i. 10). According to "Gelilot Ereẓ Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30). Naboth's soul was the lying spirit that was permitted to deceive Ahab to his death.
See also
List of biblical figures identified in extra-biblical sources
References
Notes
Citations
References
850s BC deaths
9th-century BC biblical rulers
9th-century BC Kings of Israel
Deaths by arrow wounds
Monarchs killed in action
Omrides
Year of birth unknown |
3 | 1,395 | https://en.wikipedia.org/wiki/Amazing%20Grace | Amazing Grace | "Amazing Grace" is a Christian hymn published in 1779, with words written in 1772 by the English poet and Anglican clergyman John Newton (1725–1807). It is an immensely popular hymn, particularly in the United States, where it is used for both religious and secular purposes.
Newton wrote the words from personal experience. He grew up without any particular religious conviction, but his life's path was formed by a variety of twists and coincidences that were often put into motion by others' reactions to what they took as his recalcitrant insubordination. He was pressed (conscripted) into service in the Royal Navy. After leaving the service, he became involved in the Atlantic slave trade. In 1748, a violent storm battered his vessel off the coast of County Donegal, Ireland, so severely that he called out to God for mercy. This moment marked his spiritual conversion but he continued slave trading until 1754 or 1755, when he ended his seafaring altogether. Newton began studying Christian theology and later became an abolitionist.
Ordained in the Church of England in 1764, Newton became curate of Olney, Buckinghamshire, where he began to write hymns with poet William Cowper. "Amazing Grace" was written to illustrate a sermon on New Year's Day of 1773. It is unknown if there was any music accompanying the verses; it may have been chanted by the congregation. It debuted in print in 1779 in Newton and Cowper's Olney Hymns but settled into relative obscurity in England. In the United States, "Amazing Grace" became a popular song used by Baptist and Methodist preachers as part of their evangelizing, especially in the South, during the Second Great Awakening of the early 19th century. It has been associated with more than 20 melodies. In 1835, American composer William Walker set it to the tune known as "New Britain" in a shape note format; this is the version most frequently sung today.
With the message that forgiveness and redemption are possible regardless of sins committed and that the soul can be delivered from despair through the mercy of God, "Amazing Grace" is one of the most recognisable songs in the English-speaking world. Author Gilbert Chase writes that it is "without a doubt the most famous of all the folk hymns". Jonathan Aitken, a Newton biographer, estimates that the song is performed about 10 million times annually.
It has had particular influence in folk music, and has become an emblematic black spiritual. Its universal message has been a significant factor in its crossover into secular music. "Amazing Grace" became newly popular during a revival of folk music in the US during the 1960s, and it has been recorded thousands of times during and since the 20th century.
History
John Newton's conversion
According to the Dictionary of American Hymnology, "Amazing Grace" is John Newton's spiritual autobiography in verse.
In 1725, Newton was born in Wapping, a district in London near the Thames. His father was a shipping merchant who was brought up as a Catholic but had Protestant sympathies, and his mother was a devout Independent, unaffiliated with the Anglican Church. She had intended Newton to become a clergyman, but she died of tuberculosis when he was six years old. For the next few years, while his father was at sea Newton was raised by his emotionally distant stepmother. He was also sent to boarding school, where he was mistreated. At the age of eleven, he joined his father on a ship as an apprentice; his seagoing career would be marked by headstrong disobedience.
As a youth, Newton began a pattern of coming very close to death, examining his relationship with God, then relapsing into bad habits. As a sailor, he denounced his faith after being influenced by a shipmate who discussed with him Characteristicks of Men, Manners, Opinions, Times, a book by the Third Earl of Shaftesbury. In a series of letters Newton later wrote, "Like an unwary sailor who quits his port just before a rising storm, I renounced the hopes and comforts of the Gospel at the very time when every other comfort was about to fail me." His disobedience caused him to be pressed into the Royal Navy, and he took advantage of opportunities to overstay his leave.
He deserted the navy to visit Mary "Polly" Catlett, a family friend with whom he had fallen in love. After enduring humiliation for deserting, he was traded as crew to a slave ship.
He began a career in slave trading.
Newton often openly mocked the captain by creating obscene poems and songs about him, which became so popular that the crew began to join in. His disagreements with several colleagues resulted in his being starved almost to death, imprisoned while at sea, and chained like the slaves they carried. He was himself enslaved by the Sherbro and forced to work on a plantation in Sierra Leone near the Sherbro River. After several months he came to think of Sierra Leone as his home, but his father intervened after Newton sent him a letter describing his circumstances, and crew from another ship happened to find him. Newton claimed the only reason he left Sierra Leone was because of Polly.
While aboard the ship Greyhound, Newton gained notoriety as being one of the most profane men the captain had ever met. In a culture where sailors habitually swore, Newton was admonished several times for not only using the worst words the captain had ever heard, but creating new ones to exceed the limits of verbal debauchery. In March 1748, while the Greyhound was in the North Atlantic, a violent storm came upon the ship that was so rough it swept overboard a crew member who was standing where Newton had been moments before. After hours of the crew emptying water from the ship and expecting to be capsized, Newton and another mate tied themselves to the ship's pump to keep from being washed overboard, working for several hours. After proposing the measure to the captain, Newton had turned and said, "If this will not do, then Lord have mercy upon us!" Newton rested briefly before returning to the deck to steer for the next eleven hours. During his time at the wheel, he pondered his divine challenge.
About two weeks later, the battered ship and starving crew landed in Lough Swilly, Ireland. For several weeks before the storm, Newton had been reading The Christian's Pattern, a summary of the 15th-century The Imitation of Christ by Thomas à Kempis. The memory of his own "Lord have mercy upon us!" uttered during a moment of desperation in the storm did not leave him; he began to ask if he was worthy of God's mercy or in any way redeemable. Not only had he neglected his faith but directly opposed it, mocking others who showed theirs, deriding and denouncing God as a myth. He came to believe that God had sent him a profound message and had begun to work through him.
Newton's conversion was not immediate, but he contacted Polly's family and announced his intention to marry her. Her parents were hesitant as he was known to be unreliable and impetuous. They knew he was profane too but allowed him to write to Polly, and he set to begin to submit to authority for her sake. He sought a place on a slave ship bound for Africa, and Newton and his crewmates participated in most of the same activities he had written about before; the only immorality from which he was able to free himself was profanity. After a severe illness his resolve was renewed, yet he retained the same attitude towards slavery as was held by his contemporaries. Newton continued in the slave trade through several voyages where he sailed the coasts of Africa, now as a captain, and procured slaves being offered for sale in larger ports, transporting them to North America.
In between voyages, he married Polly in 1750, and he found it more difficult to leave her at the beginning of each trip. After three shipping voyages in the slave trade, Newton was promised a position as ship's captain with cargo unrelated to slavery. But at the age of thirty, he collapsed and never sailed again.
Olney curate
Working as a customs agent in Liverpool starting in 1756, Newton began to teach himself Latin, Greek, and theology. He and Polly immersed themselves in the church community, and Newton's passion was so impressive that his friends suggested he become a priest in the Church of England. He was turned down by John Gilbert, Archbishop of York, in 1758, ostensibly for having no university degree, although the more likely reasons were his leanings toward evangelism and tendency to socialise with Methodists. Newton continued his devotions, and after being encouraged by a friend, he wrote about his experiences in the slave trade and his conversion. William Legge, 2nd Earl of Dartmouth, impressed with his story, sponsored Newton for ordination by John Green, Bishop of Lincoln, and offered him the curacy of Olney, Buckinghamshire, in 1764.
Olney Hymns
Olney was a village of about 2,500 residents whose main industry was making lace by hand. The people were mostly illiterate and many of them were poor. Newton's preaching was unique in that he shared many of his own experiences from the pulpit; many clergy preached from a distance, not admitting any intimacy with temptation or sin. He was involved in his parishioners' lives and was much loved, although his writing and delivery were sometimes unpolished. But his devotion and conviction were apparent and forceful, and he often said his mission was to "break a hard heart and to heal a broken heart". He struck a friendship with William Cowper, a gifted writer who had failed at a career in law and suffered bouts of insanity, attempting suicide several times. Cowper enjoyed Olney and Newton's company; he was also new to Olney and had gone through a spiritual conversion similar to Newton's. Together, their effect on the local congregation was impressive. In 1768, they found it necessary to start a weekly prayer meeting to meet the needs of an increasing number of parishioners. They also began writing lessons for children.
Partly from Cowper's literary influence, and partly because learned vicars were expected to write verses, Newton began to try his hand at hymns, which had become popular through the language, made plain for common people to understand. Several prolific hymn writers were at their most productive in the 18th century, including Isaac Watts whose hymns Newton had grown up hearing and Charles Wesley, with whom Newton was familiar. Wesley's brother John, the eventual founder of the Methodist Church, had encouraged Newton to go into the clergy. Watts was a pioneer in English hymn writing, basing his work after the Psalms. The most prevalent hymns by Watts and others were written in the common meter in 8.6.8.6: the first line is eight syllables and the second is six.
Newton and Cowper attempted to present a poem or hymn for each prayer meeting. The lyrics to "Amazing Grace" were written in late 1772 and probably used in a prayer meeting for the first time on 1 January 1773. A collection of the poems Newton and Cowper had written for use in services at Olney was bound and published anonymously in 1779 under the title Olney Hymns. Newton contributed 280 of the 348 texts in Olney Hymns; "1 Chronicles 17:16–17, Faith's Review and Expectation" was the title of the poem with the first line "Amazing grace! (how sweet the sound)".
Critical analysis
The general impact of Olney Hymns was immediate and it became a widely popular tool for evangelicals in Britain for many years. Scholars appreciated Cowper's poetry somewhat more than Newton's plaintive and plain language, expressing his forceful personality. The most prevalent themes in the verses written by Newton in Olney Hymns are faith in salvation, wonder at God's grace, his love for Jesus, and his cheerful exclamations of the joy he found in his faith. As a reflection of Newton's connection to his parishioners, he wrote many of the hymns in first person, admitting his own experience with sin. Bruce Hindmarsh in Sing Them Over Again To Me: Hymns and Hymnbooks in America considers "Amazing Grace" an excellent example of Newton's testimonial style afforded by the use of this perspective. Several of Newton's hymns were recognised as great work ("Amazing Grace" was not among them), while others seem to have been included to fill in when Cowper was unable to write. Jonathan Aitken calls Newton, specifically referring to "Amazing Grace", an "unashamedly middlebrow lyricist writing for a lowbrow congregation", noting that only twenty-one of the nearly 150 words used in all six verses have more than one syllable.
William Phipps in the Anglican Theological Review and author James Basker have interpreted the first stanza of "Amazing Grace" as evidence of Newton's realisation that his participation in the slave trade was his wretchedness, perhaps representing a wider common understanding of Newton's motivations. Newton joined forces with a young man named William Wilberforce, the British Member of Parliament who led the Parliamentarian campaign to abolish the slave trade in the British Empire, culminating in the Slave Trade Act 1807. But Newton did not become an ardent and outspoken abolitionist until after he left Olney in the 1780s; he is not known to have connected writing the hymn known as "Amazing Grace" to anti-slavery sentiments.
The lyrics in Olney Hymns were arranged by their association to the Biblical verses that would be used by Newton and Cowper in their prayer meetings, and did not address any political objective. For Newton, the beginning of the year was a time to reflect on one's spiritual progress. At the same time he completed a diary which has since been lost that he had begun 17 years before, two years after he quit sailing. The last entry of 1772 was a recounting of how much he had changed since then.
The title ascribed to the hymn, "1 Chronicles 17:16–17", refers to David's reaction to the prophet Nathan telling him that God intends to maintain his family line forever. Some Christians interpret this as a prediction that Jesus Christ, as a descendant of David, was promised by God as the salvation for all people. Newton's sermon on that January day in 1773 focused on the necessity to express one's gratitude for God's guidance, that God is involved in the daily lives of Christians though they may not be aware of it, and that patience for deliverance from the daily trials of life is warranted when the glories of eternity await. Newton saw himself a sinner like David who had been chosen, perhaps undeservedly, and was humbled by it. According to Newton, unconverted sinners were "blinded by the god of this world" until "mercy came to us not only undeserved but undesired ... our hearts endeavored to shut him out till he overcame us by the power of his grace."
The New Testament served as the basis for many of the lyrics of "Amazing Grace". The first verse, for example, can be traced to the story of the Prodigal Son. In the Gospel of Luke the father says, "For this son of mine was dead and is alive again; he was lost, and is found". The story of Jesus healing a blind man who tells the Pharisees that he can now see is told in the Gospel of John. Newton used the words "I was blind but now I see" and declared "Oh to grace how great a debtor!" in his letters and diary entries as early as 1752. The effect of the lyrical arrangement, according to Bruce Hindmarsh, allows an instant release of energy in the exclamation "Amazing grace!", to be followed by a qualifying reply in "how sweet the sound". In An Annotated Anthology of Hymns, Newton's use of an exclamation at the beginning of his verse is called "crude but effective" in an overall composition that "suggest(s) a forceful, if simple, statement of faith". Grace is recalled three times in the following verse, culminating in Newton's most personal story of his conversion, underscoring the use of his personal testimony with his parishioners.
The sermon preached by Newton was his last of those that William Cowper heard in Olney, since Cowper's mental instability returned shortly thereafter. One author suggests Newton may have had his friend in mind, employing the themes of assurance and deliverance from despair for Cowper's benefit.
Dissemination
More than 60 of Newton and Cowper's hymns were republished in other British hymnals and magazines, but "Amazing Grace" was not, appearing only once in a 1780 hymnal sponsored by the Countess of Huntingdon. Scholar John Julian commented in his 1892 A Dictionary of Hymnology that outside of the United States, the song was unknown and it was "far from being a good example of Newton's finest work". Between 1789 and 1799, four variations of Newton's hymn were published in the US in Baptist, Dutch Reformed, and Congregationalist hymnodies; by 1830 Presbyterians and Methodists also included Newton's verses in their hymnals.
Although it had its roots in England, "Amazing Grace" became an integral part of the Christian tapestry in the United States. The greatest influences in the 19th century that propelled "Amazing Grace" to spread across the US and become a staple of religious services in many denominations and regions were the Second Great Awakening and the development of shape note singing communities. A tremendous religious movement swept the US in the early 19th century, marked by the growth and popularity of churches and religious revivals that got their start on the frontier in Kentucky and Tennessee. Unprecedented gatherings of thousands of people attended camp meetings where they came to experience salvation; preaching was fiery and focused on saving the sinner from temptation and backsliding. Religion was stripped of ornament and ceremony, and made as plain and simple as possible; sermons and songs often used repetition to get across to a rural population of poor and mostly uneducated people the necessity of turning away from sin. Witnessing and testifying became an integral component to these meetings, where a congregation member or stranger would rise and recount his turn from a sinful life to one of piety and peace. "Amazing Grace" was one of many hymns that punctuated fervent sermons, although the contemporary style used a refrain, borrowed from other hymns, that employed simplicity and repetition such as:
Simultaneously, an unrelated movement of communal singing was established throughout the South and Western states. A format of teaching music to illiterate people appeared in 1800. It used four sounds to symbolise the basic scale: fa-sol-la-fa-sol-la-mi-fa. Each sound was accompanied by a specifically shaped note and thus became known as shape note singing. The method was simple to learn and teach, so schools were established throughout the South and West. Communities would come together for an entire day of singing in a large building where they sat in four distinct areas surrounding an open space, one member directing the group as a whole. Other groups would sing outside, on benches set up in a square. Preachers used shape note hymns to teach people on the frontier and to raise the emotion of camp meetings. Most of the music was Christian, but the purpose of communal singing was not primarily spiritual. Communities either could not afford music accompaniment or rejected it out of a Calvinistic sense of simplicity, so the songs were sung a cappella.
"New Britain" tune
When originally used in Olney, it is unknown what music, if any, accompanied the verses written by John Newton. Contemporary hymnbooks did not contain music and were simply small books of religious poetry. The first known instance of Newton's lines joined to music was in A Companion to the Countess of Huntingdon's Hymns (London, 1808), where it is set to the tune "Hephzibah" by English composer John Jenkins Husband. Common meter hymns were interchangeable with a variety of tunes; more than twenty musical settings of "Amazing Grace" circulated with varying popularity until 1835, when American composer William Walker assigned Newton's words to a traditional song named "New Britain". This was an amalgamation of two melodies ("Gallaher" and "St. Mary"), first published in the Columbian Harmony by Charles H. Spilman and Benjamin Shaw (Cincinnati, 1829). Spilman and Shaw, both students at Kentucky's Centre College, compiled their tunebook both for public worship and revivals, to satisfy "the wants of the Church in her triumphal march". Most of the tunes had been previously published, but "Gallaher" and "St. Mary" had not. As neither tune is attributed and both show elements of oral transmission, scholars can only speculate that they are possibly of British origin. A manuscript from 1828 by Lucius Chapin, a famous hymn writer of that time, contains a tune very close to "St. Mary", but that does not mean that he wrote it.
"Amazing Grace", with the words written by Newton and joined with "New Britain", the melody most currently associated with it, appeared for the first time in Walker's shape note tunebook Southern Harmony in 1847. It was, according to author Steve Turner, a "marriage made in heaven ... The music behind 'amazing' had a sense of awe to it. The music behind 'grace' sounded graceful. There was a rise at the point of confession, as though the author was stepping out into the open and making a bold declaration, but a corresponding fall when admitting his blindness." Walker's collection was enormously popular, selling about 600,000 copies all over the US when the total population was just over 20 million. Another shape note tunebook named The Sacred Harp (1844) by Georgia residents Benjamin Franklin White and Elisha J. King became widely influential and continues to be used.
Another verse was first recorded in Harriet Beecher Stowe's immensely influential 1852 anti-slavery novel Uncle Tom's Cabin. Three verses were emblematically sung by Tom in his hour of deepest crisis. He sings the sixth and fifth verses in that order, and Stowe included another verse, not written by Newton, that had been passed down orally in African-American communities for at least 50 years. It was one of between 50 and 70 verses of a song titled "Jerusalem, My Happy Home", which was first published in a 1790 book called A Collection of Sacred Ballads:
"Amazing Grace" came to be an emblem of a Christian movement and a symbol of the US itself as the country was involved in a great political experiment, attempting to employ democracy as a means of government. Shape-note singing communities, with all the members sitting around an open center, each song employing a different song leader, illustrated this in practice. Simultaneously, the US began to expand westward into previously unexplored territory that was often wilderness. The "dangers, toils, and snares" of Newton's lyrics had both literal and figurative meanings for Americans. This became poignantly true during the most serious test of American cohesion in the U.S. Civil War (1861–1865). "Amazing Grace", set to "New Britain", was included in two hymnals distributed to soldiers. With death so real and imminent, religious services in the military became commonplace. The hymn was translated into other languages as well: while on the Trail of Tears, the Cherokee sang Christian hymns as a way of coping with the ongoing tragedy, and a version of the song by Samuel Worcester that had been translated into the Cherokee language became very popular.
Urban revival
Although "Amazing Grace" set to "New Britain" was popular, other versions existed regionally. Primitive Baptists in the Appalachian region often used "New Britain" with other hymns, and sometimes sing the words of "Amazing Grace" to other folk songs, including titles such as "In the Pines", "Pisgah", "Primrose", and "Evan", as all are able to be sung in common meter, of which the majority of their repertoire consists. In the late 19th century, Newton's verses were sung to a tune named "Arlington" as frequently as to "New Britain" for a time.
Two musical arrangers named Dwight Moody and Ira Sankey heralded another religious revival in the cities of the US and Europe, giving the song international exposure. Moody's preaching and Sankey's musical gifts were significant; their arrangements were the forerunners of gospel music, and churches all over the US were eager to acquire them. Moody and Sankey began publishing their compositions in 1875, and "Amazing Grace" appeared three times with three different melodies, but they were the first to give it its title; hymns were typically published using the incipits (first line of the lyrics), or the name of the tune such as "New Britain". Publisher Edwin Othello Excell gave the version of "Amazing Grace" set to "New Britain" immense popularity by publishing it in a series of hymnals that were used in urban churches. Excell altered some of Walker's music, making it more contemporary and European, giving "New Britain" some distance from its rural folk-music origins. Excell's version was more palatable for a growing urban middle class and arranged for larger church choirs. Several editions featuring Newton's first three stanzas and the verse previously included by Harriet Beecher Stowe in Uncle Tom's Cabin were published by Excell between 1900 and 1910. His version of "Amazing Grace" became the standard form of the song in American churches.
Recorded versions
With the advent of recorded music and radio, "Amazing Grace" began to cross over from primarily a gospel standard to secular audiences. The ability to record combined with the marketing of records to specific audiences allowed "Amazing Grace" to take on thousands of different forms in the 20th century. Where Edwin Othello Excell sought to make the singing of "Amazing Grace" uniform throughout thousands of churches, records allowed artists to improvise with the words and music specific to each audience. AllMusic lists over 1,000 recordings – including re-releases and compilations – as of 2019. Its first recording is an a cappella version from 1922 by the Sacred Harp Choir. It was included from 1926 to 1930 in Okeh Records' catalogue, which typically concentrated strongly on blues and jazz. Demand was high for black gospel recordings of the song by H. R. Tomlin and J. M. Gates. A poignant sense of nostalgia accompanied the recordings of several gospel and blues singers in the 1940s and 1950s who used the song to remember their grandparents, traditions, and family roots. It was recorded with musical accompaniment for the first time in 1930 by Fiddlin' John Carson, although to another folk hymn named "At the Cross", not to "New Britain". "Amazing Grace" is emblematic of several kinds of folk music styles, often used as the standard example to illustrate such musical techniques as lining out and call and response, that have been practised in both black and white folk music.
Mahalia Jackson's 1947 version received significant radio airplay, and as her popularity grew throughout the 1950s and 1960s, she often sang it at public events such as concerts at Carnegie Hall. Author James Basker states that the song has been employed by African Americans as the "paradigmatic Negro spiritual" because it expresses the joy felt at being delivered from slavery and worldly miseries. Anthony Heilbut, author of The Gospel Sound, states that the "dangers, toils, and snares" of Newton's words are a "universal testimony" of the African American experience. During the civil rights movement and opposition to the Vietnam War, the song took on a political tone. Mahalia Jackson employed "Amazing Grace" for Civil Rights marchers, writing that she used it "to give magical protection a charm to ward off danger, an incantation to the angels of heaven to descend ... I was not sure the magic worked outside the church walls ... in the open air of Mississippi. But I wasn't taking any chances." Folk singer Judy Collins, who knew the song before she could remember learning it, witnessed Fannie Lou Hamer leading marchers in Mississippi in 1964, singing "Amazing Grace". Collins also considered it a talisman of sorts, and saw its equal emotional impact on the marchers, witnesses, and law enforcement who opposed the civil rights demonstrators. According to fellow folk singer Joan Baez, it was one of the most requested songs from her audiences, but she never realised its origin as a hymn; by the time she was singing it in the 1960s she said it had "developed a life of its own". It even made an appearance at the Woodstock Music Festival in 1969 during Arlo Guthrie's performance.
Collins decided to record it in the late 1960s amid an atmosphere of counterculture introspection; she was part of an encounter group that ended a contentious meeting by singing "Amazing Grace" as it was the only song to which all the members knew the words. Her producer was present and suggested she include a version of it on her 1970 album Whales & Nightingales. Collins, who had a history of alcohol abuse, claimed that the song was able to "pull her through" to recovery. It was recorded in St. Paul's, the chapel at Columbia University, chosen for the acoustics. She chose an a cappella arrangement that was close to Edwin Othello Excell's, accompanied by a chorus of amateur singers who were friends of hers. Collins connected it to the Vietnam War, to which she objected: "I didn't know what else to do about the war in Vietnam. I had marched, I had voted, I had gone to jail on political actions and worked for the candidates I believed in. The war was still raging. There was nothing left to do, I thought ... but sing 'Amazing Grace'." Gradually and unexpectedly, the song began to be played on the radio, and then be requested. It rose to number 15 on the Billboard Hot 100, remaining on the charts for 15 weeks, as if, she wrote, her fans had been "waiting to embrace it". In the UK, it charted 8 times between 1970 and 1972, peaking at number 5 and spending a total of 75 weeks on popular music charts. Her rendition also reached number 5 in New Zealand and number 12 in Ireland in 1971.
The Royal Scots Dragoon Guards, senior Scottish regiment of the British Army, recorded an instrumental version featuring a bagpipe soloist accompanied by a pipe band. The tempo of their arrangement was slowed to allow for the bagpipes, but it was based on Collins': it began with a bagpipe solo introduction similar to her lone voice, then it was accompanied by the band of bagpipes and horns, whereas in her version she is backed up by a chorus. It topped the UK singles chart for 5 weeks, the RPM national singles chart in Canada for three weeks, and rose as high as number 11 in the US. It is also a controversial instrumental, as it combined pipes with a military band. The Pipe Major of the Royal Scots Dragoon Guards was summoned to Edinburgh Castle and chastised for demeaning the bagpipes.
Aretha Franklin and Rod Stewart also recorded "Amazing Grace" around the same time, and both of their renditions were popular. All four versions were marketed to distinct types of audiences, thereby assuring its place as a pop song. Johnny Cash recorded it on his 1975 album Sings Precious Memories, dedicating it to his older brother Jack, who had been killed in a mill accident when they were boys in Dyess, Arkansas. Cash and his family sang it to themselves while they worked in the cotton fields following Jack's death. Cash often included the song when he toured prisons, saying "For the three minutes that song is going on, everybody is free. It just frees the spirit and frees the person."
The U.S. Library of Congress has a collection of 3,000 versions of and songs inspired by "Amazing Grace", some of which were first-time recordings by folklorists Alan and John Lomax, a father and son team who in 1932 travelled thousands of miles across the southern states of the US to capture the different regional styles of the song. More contemporary renditions include samples from such popular artists as Sam Cooke and the Soul Stirrers (1963), the Byrds (1970), Elvis Presley (1971), Skeeter Davis (1972), Mighty Clouds of Joy (1972), Amazing Rhythm Aces (1975), Willie Nelson (1976) and the Lemonheads (1992).
In American popular culture
"Amazing Grace" is an icon in American culture that has been used for a variety of secular purposes and marketing campaigns. It has been mass-produced on souvenirs, used to name a Superman villain, incorporated into Hare Krishna chants and adapted for Wicca ceremonies. The hymn has been employed in several films, including Alice's Restaurant, Invasion of the Body Snatchers, Coal Miner's Daughter, and Silkwood. It is referenced in the 2006 film Amazing Grace, which highlights Newton's influence on the leading British abolitionist William Wilberforce, in the film biography of Newton, Newton's Grace. and the 2014 film Freedom which tells the story of Newton's composition of the hymn.
Since 1954, when an organ instrumental of "New Britain" became a best-seller, "Amazing Grace" has been associated with funerals and memorial services. The hymn has become a song that inspires hope in the wake of tragedy, becoming a sort of "spiritual national anthem" according to authors Mary Rourke and Emily Gwathmey. For example, President Barack Obama recited and later sang the hymn at the memorial service for Clementa Pinckney, who was one of the nine victims of the Charleston church shooting in 2015.
Modern interpretations
In recent years, the words of the hymn have been changed in some religious publications to downplay a sense of imposed self-loathing by its singers. The second line, "That saved a wretch like me!" has been rewritten as "That saved and strengthened me", "save a soul like me", or "that saved and set me free". Kathleen Norris in her book Amazing Grace: A Vocabulary of Faith characterises this transformation of the original words as "wretched English" making the line that replaces the original "laughably bland". Part of the reason for this change has been the altered interpretations of what wretchedness and grace means. Newton's Calvinistic view of redemption and divine grace formed his perspective that he considered himself a sinner so vile that he was unable to change his life or be redeemed without God's help. Yet his lyrical subtlety, in Steve Turner's opinion, leaves the hymn's meaning open to a variety of Christian and non-Christian interpretations. "Wretch" also represents a period in Newton's life when he saw himself outcast and miserable, as he was when he was enslaved in Sierra Leone; his own arrogance was matched by how far he had fallen in his life.
Due to its immense popularity and iconic nature, the meaning behind the words of "Amazing Grace" has become as individual as the singer or listener. Bruce Hindmarsh suggests that the secular popularity of "Amazing Grace" is due to the absence of any mention of God in the lyrics until the fourth verse (by Excell's version, the fourth verse begins "When we've been there ten thousand years"), and that the song represents the ability of humanity to transform itself instead of a transformation taking place at the hands of God. "Grace", however, had a clearer meaning to John Newton, as he used the word to represent God or the power of God.
The transformative power of the song was investigated by journalist Bill Moyers in a documentary released in 1990. Moyers was inspired to focus on the song's power after watching a performance at Lincoln Center, where the audience consisted of Christians and non-Christians, and he noticed that it had an equal impact on everybody in attendance, unifying them. James Basker also acknowledged this force when he explained why he chose "Amazing Grace" to represent a collection of anti-slavery poetry: "there is a transformative power that is applicable ... : the transformation of sin and sorrow into grace, of suffering into beauty, of alienation into empathy and connection, of the unspeakable into imaginative literature."
Moyers interviewed Collins, Cash, opera singer Jessye Norman, Appalachian folk musician Jean Ritchie and her family, white Sacred Harp singers in Georgia, black Sacred Harp singers in Alabama, and a prison choir at the Texas State Penitentiary at Huntsville. Collins, Cash, and Norman were unable to discern if the power of the song came from the music or the lyrics. Norman, who once notably sang it at the end of a large outdoor rock concert for Nelson Mandela's 70th birthday, stated, "I don't know whether it's the text I don't know whether we're talking about the lyrics when we say that it touches so many people or whether it's that tune that everybody knows." A prisoner interviewed by Moyers explained his literal interpretation of the second verse: "'Twas grace that taught my heart to fear, and grace my fears relieved" by saying that the fear became immediately real to him when he realised he may never get his life in order, compounded by the loneliness and restriction in prison. Gospel singer Marion Williams summed up its effect: "That's a song that gets to everybody".
The Dictionary of American Hymnology claims it is included in more than a thousand published hymnals, and recommends its use for "occasions of worship when we need to confess with joy that we are saved by God's grace alone; as a hymn of response to forgiveness of sin or as an assurance of pardon; as a confession of faith or after the sermon".
Notes
References
Citations
Sources
Aitken, Jonathan (2007). John Newton: From Disgrace to Amazing Grace, Crossway Books.
Basker, James (2002). Amazing Grace: An Anthology of Poems About Slavery, 1660–1810, Yale University Press.
Benson, Louis (1915). The English Hymn: Its Development and Use in Worship, The Presbyterian Board of Publication, Philadelphia.
Bradley, Ian (ed.)(1989). The Book of Hymns, The Overlook Press.
Brown, Tony; Kutner, Jon; Warwick, Neil (2000). Complete Book of the British Charts: Singles & Albums, Omnibus.
Bruner, Kurt; Ware, Jim (2007). Finding God in the Story of Amazing Grace, Tyndale House Publishers, Inc.
Chase, Gilbert (1987). America's Music, From the Pilgrims to the Present, McGraw-Hill.
Collins, Judy (1998). Singing Lessons: A Memoir of Love, Loss, Hope, and Healing , Pocket Books.
Duvall, Deborah (2000). Tahlequah and the Cherokee Nation, Arcadia Publishing.
Julian, John (ed.)(1892). A Dictionary of Hymnology, Charles Scribner's Sons, New York.
Martin, Bernard (1950). John Newton: A Biography, William Heineman, Ltd., London.
Martin, Bernard and Spurrell, Mark, (eds.)(1962). The Journal of a Slave Trader (John Newton), The Epworth Press, London.
Newton, John (1811). Thoughts Upon the African Slave Trade, Samuel Whiting and Co., London.
Newton, John (1824). The Works of the Rev. John Newton Late Rector of the United Parishes of St. Mary Woolnoth and St. Mary Woolchurch Haw, London: Volume 1, Nathan Whiting, London.
Noll, Mark A.; Blumhofer, Edith L. (eds.) (2006). Sing Them Over Again to Me: Hymns and Hymnbooks in America, University of Alabama Press.
Norris, Kathleen (1999). Amazing Grace: A Vocabulary of Faith, Riverhead.
Patterson, Beverly Bush (1995). The Sound of the Dove: Singing in Appalachian Primitive Baptist Churches, University of Illinois Press.
Porter, Jennifer; McLaren, Darcee (eds.)(1999). Star Trek and Sacred Ground: Explorations of Star Trek, Religion, and American Culture, State University of New York Press,
Rourke, Mary; Gwathmey, Emily (1996). Amazing Grace in America: Our Spiritual National Anthem, Angel City Press.
Stowe, Harriet Beecher (1899). Uncle Tom's Cabin, or Life Among the Lowly, R. F. Fenno & Company, New York City.
Swiderski, Richard (1996). The Metamorphosis of English: Versions of Other Languages, Greenwood Publishing Group.
Turner, Steve (2002). Amazing Grace: The Story of America's Most Beloved Song, HarperCollins.
Watson, J. R. (ed.)(2002). An Annotated Anthology of Hymns, Oxford University Press.
Whitburn, Joel (2003). Joel Whitburn's Top Pop Singles, 1955–2002, Record Research, Inc.
External links
Amazing Grace at Hymnary.org
The Amazing Grace
U.S. Library of Congress Amazing Grace collection
Cowper & Newton Museum in Olney, England
Amazing Grace: Some Early Tunes Anthology of the American Hymn-Tune Repertory
Amazing Grace: The story behind the song and its connection to Lough Swilly
Amazing Grace Sound Recording Completely original music by composer Michael John Trotta.
1772 songs
18th-century hymns
1970 singles
1971 singles
1972 singles
2007 singles
British patriotic songs
Elvis Presley songs
Joan Baez songs
Funerary and memorial compositions
Irish Singles Chart number-one singles
Number-one singles in Australia
RPM Top Singles number-one singles
Number-one singles in South Africa
UK Singles Chart number-one singles
Hymns by John Newton
English Christian hymns
Gospel songs
Okeh Records singles
United States National Recording Registry recordings |
4 | 1,664 | https://en.wikipedia.org/wiki/Alfonso%20II%20of%20Asturias | Alfonso II of Asturias | Alfonso II of Asturias (842), nicknamed the Chaste (), was the king of Asturias during two different periods: first in the year 783 and later from 791 until his death in 842. Upon his death, Nepociano, a family member of undetermined relation, attempted to usurp the crown in place of the future Ramiro I.
During his reign, which covered a span of 51 years, Alfonso discovered the supposed tomb of St. James the Great (called Santiago (San Iago) in Spanish) in the town of Compostela, which later became known as the city of Santiago de Compostela. He was the son of Fruela I and Munia, a Basque woman captured and brought back to Asturias by the former following a military campaign.
Early life
He was born in Oviedo in 759 or 760. He was put under the guardianship of his aunt Adosinda after his father's death, but one tradition relates his being put in the Monastery of San Xulián de Samos. He was the governor of the palace during the reign of Adosinda's husband Silo. On Silo's death, he was elected king by Adosinda's allies, but the magnates raised his uncle Mauregatus to the throne instead. Alfonso fled to Álava where he found shelter with his maternal relatives. Mauregatus was succeeded by Bermudo, Alfonso's cousin, who abdicated after his defeat at the Battle of the Burbia River.
Alfonso proclaimed king
Alfonso was subsequently elected king on 14 September 791. Poets of a later generation invented the story of the secret marriage between his sister Ximena and Sancho, count of Saldana, and the feats of their son Bernardo del Carpio. Bernardo is the hero of a cantar de gesta (chanson de geste) written to please the anarchical spirit of the nobles.
Andalusian raids into Asturias
On accession to the throne, Hisham I, son of Abd al-Rahman I, commenced a string of military campaigns in the eastern Pyrenees and to the north-west. In 794, a raid spearheaded by Abd al-Karim dealt a major military blow to Alfonso II on the eastern fringes of the Kingdom of Asturias (Cantabria and Castile). The Asturian king asked for the assistance of the Basque Frankish vassal Belasco, master of Álava and bordering regions at the time. Abd al-Karim advanced deeper west into Asturias and pillaged the region, while his brother Abd al-Malik ventured into the western Asturian lands.
Relations with Charlemagne and the Papacy
Under pressure from his enemies, Alfonso II reached out to Charlemagne, sending delegations to Toulouse and Aix-la-Chapelle in 796, 797, and 798. These diplomatic efforts may have aimed to strengthen his legitimacy and the Asturian government against ongoing internal unrest——viz., troubles in Galicia——and external attacks of the Ibn Mugait brothers, the generals Abd al-Karim and Abd al-Malik.
Alfonso was acknowledged as a king by Charlemagne and the Pope, and Asturias as a kingdom for the first time. The king showed an interest in the Frankish cult of Saint Martin of Tours, and he encouraged Carolingian Church influence in Asturias. Also, during Alfonso's reign, the alleged resting place of St. James was revealed. Alfonso's envoys to Charlemagne's courts may have also dealt with the adoptionist controversy, which had brought Bermudo's kingdom into Charlemagne's view. It seems that Carolingian support did much to spur his raid into Andalusian territory up to Lisbon, which was captured and sacked by his troops in 798.
Later events
In 825 he defeated Cordovan forces at Narón and Anceo and, thanks to these victories, the "repopulation" of parts of Galicia, León, and Castile was started— with charters granted that confirmed the possession of the territories.
Alfonso also moved the capital from Pravia, where Silo had located it, to Oviedo, the city of his father's founding and his birth. There he constructed churches and a palace. He built San Tirso, where he is buried, and Santullano, on the outskirts. The Crónica Sebastianense records his death in 842, saying:
tras haber llevado por 52 años casta, sobria, inmaculada, piadosa y gloriosamente el gobierno del reino
[after having held for 52 years chastely, soberly, immaculately, piously, and gloriously the government of the realm]
Tradition relates that in 814, the body of Saint James the Greater was discovered in Compostela and that Alfonso was the first pilgrim to that famous medieval (and modern) shrine.
References
8th-century births
842 deaths
Beni Alfons
8th-century Asturian monarchs
9th-century Asturian monarchs |
5 | 1,750 | https://en.wikipedia.org/wiki/Andaman%20Islands | Andaman Islands | The Andaman Islands are an archipelago in the northeastern Indian Ocean about southwest off the coasts of Myanmar's Ayeyarwady Region. Together with the Nicobar Islands to their south, the Andamans serve as a maritime boundary between the Bay of Bengal to the west and the Andaman Sea to the east. Most of the islands are part of the Andaman and Nicobar Islands, a Union Territory of India, while the Coco Islands and Preparis Island are part of the Yangon Region of Myanmar.
The Andaman Islands are home to the Andamanese, a group of indigenous people that includes a number of tribes, including the Jarawa and Sentinelese tribes. While some of the islands can be visited with permits, entry to others, including North Sentinel Island, is banned by law. The Sentinelese are generally hostile to visitors and have had little contact with any other people. The government protects their right to privacy.
History
Etymology
In the 13th century, the name of Andaman appears in Late Middle Chinese as ʔˠanH dɑ mˠan (晏陀蠻, pronounced yàntuómán in modern Mandarin Chinese) in the book Zhu Fan Zhi by Zhao Rugua. In Chapter 38 of the book, Countries in the Sea, Zhao Rugua specifies that going from Lambri (Sumatra) to Ceylon, it is an unfavourable wind which makes ships drift towards Andaman Islands.
In the 15th century, Andaman was recorded as "Andeman Mountain" (安得蠻山, pronounced āndémán shān in modern Mandarin Chinese) during the voyages of Zheng He in the Mao Kun map of the Wu Bei Zhi.
Early inhabitants
The earliest archaeological evidence yet documented goes back some 2,200 years; however, the indications from genetic, cultural and isolation studies suggest that the islands may have been inhabited as early as the Middle Paleolithic (around 60,000 years ago). The indigenous Andamanese peoples appear to have lived on the islands in substantial isolation from that time until the late 18th century.
Chola empire
Rajendra Chola II took over the Andaman and Nicobar Islands. He used the Andaman and Nicobar Islands as a strategic naval base to launch an expedition against the Sriwijaya Empire. The Cholas called the island Ma-Nakkavaram ("great open/naked land"), found in the Thanjavur inscription of 1050 AD. European traveller Marco Polo (12th–13th century) also referred to this island as 'Necuverann' and a corrupted form of the Tamil name Nakkavaram would have led to the modern name Nicobar during the British colonial period.<ref name="goi1908">{{Cite journal|author=Government of India|year=1908|title=The Andaman and Nicobar Islands: Local Gazetteer|url=https://books.google.com/books?id=rrwBAAAAYAAJ|publisher=Superintendent of Government Printing, Calcutta|quote=... In the great Tanjore inscription of 1050 AD, the Andamans are mentioned under a translated name along with the Nicobars, as Nakkavaram or land of the naked people.}}</ref>
British colonial era
In 1789, the Bengal Presidency established a naval base and penal colony on Chatham Island in the southeast bay of Great Andaman. The settlement is now known as Port Blair (after the Bombay Marine lieutenant Archibald Blair who founded it). After two years, the colony was moved to the northeast part of Great Andaman and was named Port Cornwallis after Admiral William Cornwallis. However, there was much disease and death in the penal colony and the government ceased operating it in May 1796.
In 1824, Port Cornwallis was the rendezvous of the fleet carrying the army to the First Burmese War. In the 1830s and 1840s, shipwrecked crews who landed on the Andamans were often attacked and killed by the natives and the islands had a reputation for cannibalism. The loss of the Runnymede and the Briton in 1844 during the same storm, while transporting goods and passengers between India and Australia, and the continuous attacks launched by the natives, which the survivors fought off, alarmed the British government. In 1855, the government proposed another settlement on the islands, including a convict establishment, but the Indian Rebellion of 1857 forced a delay in its construction. However, because the rebellion led to the British holding a large amount of prisoners, it made the new Andaman settlement and prison urgently necessary. Construction began in November 1857 at Port Blair using inmates' labour, avoiding the vicinity of a salt swamp that seemed to have been the source of many of the earlier problems at Port Cornwallis.
17 May 1859 was another major day for Andaman. The Battle of Aberdeen was fought between the Great Andamanese tribe and the British. Today, a memorial stands in Andaman water sports complex as a tribute to the people who lost their lives in the battle. Fearful of British intentions and with help from an escaped convict from Cellular Jail, the Great Andamanese attacked the British settlement, but they were outnumbered and soon suffered heavy casualties. Later, it was identified that an escaped convict named Dudhnath Tewari had changed sides and informed the British about the tribe's plans.
In 1867, the merchantman Nineveh was wrecked on the reef of North Sentinel Island. The 86 survivors reached the beach in the ship's boats. On the third day, they were attacked with iron-tipped spears by naked islanders. One person from the ship escaped in a boat and the others were later rescued by a British Royal Navy ship.
For some time, sickness and mortality were high, but swamp reclamation and extensive forest clearance continued. The Andaman colony became notorious with the murder of the Viceroy Richard Southwell Bourke, 6th Earl of Mayo, on a visit to the settlement (8 February 1872), by a Pathan from Afghanistan, Sher Ali Afridi. In the same year, the two island groups Andaman and Nicobar, were united under a chief commissioner residing at Port Blair.
From the time of its development in 1858 under the direction of James Pattison Walker, and in response to the mutiny and rebellion of the previous year, the settlement was first and foremost a repository for political prisoners. The Cellular Jail at Port Blair, when completed in 1910, included 698 cells designed for solitary confinement; each cell measured with a single ventilation window above the floor.
The Indians imprisoned here referred to the island and its prison as Kala Pani ("black water"); a 1996 film set on the island took that term as its title, Kaalapani. The number of prisoners who died in this camp is estimated to be in the thousands. Many more died of harsh treatment and the harsh living and working conditions in this camp.
The Viper Chain Gang Jail on Viper Island was reserved for troublemakers, and was also the site of hangings. In the 20th century, it became a convenient place to house prominent members of India's independence movement.
Japanese occupation
The Andaman and Nicobar islands were occupied by Japan during World War II. The islands were nominally put under the authority of the Arzi Hukumat-e-Azad Hind (Provisional Government of Free India) headed by Subhas Chandra Bose, who visited the islands during the war, and renamed them as Shaheed (Martyr) & Swaraj (Self-rule). On 30 December 1943, during the Japanese occupation, Bose, who was allied with the Japanese, first raised the flag of Indian independence. General Loganathan, of the Indian National Army, was Governor of the Andaman and Nicobar Islands, which had been annexed to the Provisional Government. According to Werner Gruhl: "Before leaving the islands, the Japanese rounded up and executed 750 innocents."
Post-World War II
At the close of World War II, the British government announced its intention to shut down the penal settlement. The government proposed to employ former inmates in an initiative to develop the island's fisheries, timber, and agricultural resources. In exchange, inmates would be granted return passage to the Indian mainland, or the right to settle on the islands. J H Williams, one of the Bombay Burma Company's senior officials, was dispatched to perform a timber survey of the islands using convict labor. He recorded his findings in 'The Spotted Dear' (1957).
The penal colony was eventually closed on 15 August 1947 when India gained independence. It has since served as a museum to the independence movement.
Most of the Andaman Islands became part of the Republic of India in 1950 and was declared as a union territory of the nation in 1956, while the Preparis Island and Coco Islands became part of the Yangon Region of Myanmar in 1948.
Late 20th Century - 21st century
Outside visits
In April 1998, American photographer John S Callahan organised the first surfing project in the Andamans, starting from Phuket in Thailand with the assistance of Southeast Asia Liveaboards (SEAL), a UK owned dive charter company. With a crew of international professional surfers, they crossed the Andaman Sea on the yacht Crescent and cleared formalities in Port Blair. The group proceeded to Little Andaman Island, where they spent ten days surfing several spots for the first time, including Jarawa Point near Hut Bay and the long right reef point at the southwest tip of the island, named Kumari Point. The resulting article in Surfer Magazine, "Quest for Fire" by journalist Sam George, put the Andaman Islands on the surfing map for the first time. Footage of the waves of the Andaman Islands also appeared in the film Thicker than Water, shot by documentary filmmaker Jack Johnson, who later achieved worldwide fame as a popular musician. Callahan went on to make several more surfing projects in the Andamans, including a trip to the Nicobar Islands in 1999.
In November 2018, John Allen Chau, an American missionary, traveled illegally with the help of local fishermen to the North Sentinel Island off the Andaman Islands chain group on several occasions, despite a travel ban to the island. He is reported to have been killed. Despite some relaxation introduced earlier in 2018 to the stringent visit permit system for the islands, North Sentinel Island was still highly protected from outside contact. Special permission to allow researchers and anthropologists to visit could be sought. Chau had no special clearance, and knew that his visit was illegal.
Although a less restrictive system of approval to visit some of the islands now applies, with non-Indian nationals no longer required to obtain pre-approval with a Restricted Area Permit (RAP), foreign visitors must still show their passport at Immigration at Port Blair Airport and Seaport for verification. Citizens of Afghanistan, China and Pakistan, or other foreign nationals whose origin is any of these countries, still required to obtain a RAP to visit Andaman and Nicobar Islands. Similarly, citizens of Myanmar who wish to visit Mayabunder or Diglipur must also apply for a RAP. In these cases, the permits must be pre-approved prior to arrival in Port Blair.
Natural disasters
On 26 December 2004, the coast of the Andaman Islands was devastated by a tsunami following the 2004 Indian Ocean earthquake, which is the longest recorded earthquake, lasting for between 500 and 600 seconds. Strong oral traditions in the area warned of the importance of moving inland after a quake and is credited with saving many lives. In the aftermath, more than 2,000 people were confirmed dead and more than 4,000 children were orphaned or had lost one parent. At least 40,000 residents were rendered homeless and were moved to relief camps. On 11 August 2009, a magnitude 7 earthquake struck near the Andaman Islands, causing a tsunami warning to go into effect. On 30 March 2010, a magnitude 6.9 earthquake struck near the Andaman Islands.
Geography
The Andaman Archipelago is an oceanic continuation of the Burmese Arakan Yoma range in the North and of the Indonesian Archipelago in the South. It has 325 islands which cover an area of , with the Andaman Sea to the east between the islands and the coast of Burma. North Andaman Island is south of Burma, although a few smaller Burmese islands are closer, including the three Coco Islands.
The Ten Degree Channel separates the Andamans from the Nicobar Islands to the south. The highest point is located in North Andaman Island (Saddle Peak at ).
The subsoil of the Andaman islands consists essentially of Late Jurassic to Early Eocene ophiolites and sedimentary rocks (argillaceous and algal limestones), deformed by numerous deep faults and thrusts with ultramafic igneous intrusions. There are at least 11 mud volcanoes on the islands.
Climate
The climate is typical of tropical islands of similar latitude. It is always warm, but with sea-breezes. Rainfall is irregular, usually dry during the north-east monsoons, and very wet during the south-west monsoons.
Flora
The Middle Andamans harbour mostly moist deciduous forests. North Andamans is characterised by the wet evergreen type, with plenty of woody climbers.
The natural vegetation of the Andamans is tropical forest, with mangroves on the coast. The rainforests are similar in composition to those of the west coast of Burma. Most of the forests are evergreen, but there are areas of deciduous forest on North Andaman, Middle Andaman, Baratang and parts of South Andaman Island. The South Andaman forests have a profuse growth of epiphytic vegetation, mostly ferns and orchids.
The Andaman forests are largely unspoiled, despite logging and the demands of the fast-growing population driven by immigration from the Indian mainland. There are protected areas on Little Andaman, Narcondam, North Andaman and South Andaman, but these are mainly aimed at preserving the coast and the marine wildlife rather than the rainforests. Threats to wildlife come from introduced species including rats, dogs, cats and the elephants of Interview Island and North Andaman. Indian Scientists Discover New ‘Mermaid’ Plant Species in Andaman’s Archipelago - Scientists have named the plant species, which is a green algae, as Acetabularia jalakanyakae. Jalakanyakae is a Sanskrit word that literally means a mermaid.
Timber
Andaman forests contain 200 or more timber producing species of trees, out of which about 30 varieties are considered to be commercial. Major commercial timber species are Gurjan (Dipterocarpus spp.) and Padauk (Pterocarpus dalbergioides). The following ornamental woods are noted for their pronounced grain formation:
Marble wood (Diospyros marmorata)
Padauk (Pterocarpus dalbergioides)
Silver grey (a special formation of wood in white utkarsh)
Chooi (Sageraea elliptica)
Kokko (Albizzia lebbeck)
Padauk wood is sturdier than teak and is widely used for furniture making.
There are burr wood and buttress root formations in Andaman Padauk. The largest piece of buttress known from Andaman was a dining table of . The largest piece of burr wood was again a dining table for eight.
The Rudraksha (Elaeocarps sphaericus) and aromatic Dhoop-resin trees also are found here.
Fauna
The Andaman Islands are home to a number of animals, many of them endemic. Andaman & Nicobar islands are home to 10% of all Indian fauna species. The islands by ratio is only 0.25% of country's geographical area, has 11,009 species, according to a publication by the Zoological Survey of India.
Mammals
The island's endemic mammals include
Andaman spiny shrew (Crocidura hispida)
Andaman shrew (Crocidura andamanensis)
Jenkins's shrew (Crocidura jenkinsi)
Andaman horseshoe bat (Rhinolophus cognatus)
Andaman rat (Rattus stoicus)
The banded pig (Sus scrofa vittatus), also known as the Andaman wild boar and once thought to be an endemic subspecies, is protected by the Wildlife Protection Act 1972 (Sch I). The spotted deer (Axis axis), the Indian muntjac (Muntiacus muntjak) and the sambar (Rusa unicolor) were all introduced to the Andaman islands, though the sambar did not survive.
Interview Island (the largest wildlife sanctuary in the territory) in Middle Andaman holds a population of feral elephants, which were brought in for forest work by a timber company and released when the company went bankrupt. This population has been subject to research studies.
Birds
Endemic or near endemic birds include
Spilornis elgini, a serpent-eagle
Rallina canningi, a crake (endemic; data-deficient per IUCN 2000)
Columba palumboides, a wood-pigeon
Macropygia rufipennis, a cuckoo dove
Centropus andamanensis, a subspecies of brown coucal (endemic)
Otus balli, a scops owl
Ninox affinis, a hawk-owl
Rhyticeros narcondami, the Narcondam hornbill
Dryocopus hodgei, a woodpecker
Dicrurus andamanensis, a drongo
Dendrocitta bayleyii, a treepie
Sturnus erythropygius, the white-headed starling
Collocalia affinis, the plume-toed swiftlet
Aerodramus fuciphagus, the edible-nest swiftlet
The islands' many caves, such as those at Chalis Ek are nesting grounds for the edible-nest swiftlet, whose nests are prized in China for bird's nest soup.
Reptiles and amphibians
The islands also have a number of endemic reptiles, toads and frogs, such as the Andaman cobra (Naja sagittifera), South Andaman krait (Bungarus andamanensis) and Andaman water monitor (Varanus salvator andamanensis).
There is a sanctuary from Havelock Island for saltwater crocodiles. Over the past 25 years there have been 24 crocodile attacks with four fatalities, including the death of American tourist Lauren Failla. The government has been criticised for failing to inform tourists of the crocodile sanctuary and danger, while simultaneously promoting tourism. Crocodiles are not only found within the sanctuary, but throughout the island chain in varying densities. They are habitat restricted, so the population is stable but not large. Populations occur throughout available mangrove habitat on all major islands, including a few creeks on Havelock. The species uses the ocean as a means of travel between different rivers and estuaries, thus they are not as commonly observed in open ocean. It is best to avoid swimming near mangrove areas or the mouths of creeks; swimming in the open ocean should be safe, but it is best to have a spotter around.
Religion
Most of the tribal people in Andaman and Nicobar Islands believe in a religion that can be described as a form of monotheistic Animism. The tribal people of these islands believe that Puluga is the only deity and is responsible for everything happening on Earth. The faith of the Andamanese teaches that Paluga resides on the Andaman and Nicobar Islands' Saddle Peak. People try to avoid any action that might displease Paluga. People belonging to this religion believe in the presence of souls, ghosts, and spirits. People of this religion put a lot of emphasis on dreams. They let dreams decide different courses of action in their lives.
Andamanese Mythology held that humans emerged from split bamboo, whereas the women were fashioned from clay. One version found by Alfred Reginald Radcliffe-Brown held that the first man died and went to heaven, a pleasurable world, but this blissful period ended due to breaking a food taboo, specifically eating the forbidden vegetables in the Puluga's garden. Thus Catastrophe ensued, and eventually the people grew overpopulated and didn't follow Puluga's laws, and hence there was a Great Flood that left four survivors, who lost their fire.Witzel, Michael E.J. (2012). The Origin of The World's Mythologies. Oxford: Oxford University Press. p. 309-312
Other religions practiced in the Andaman and Nicobar Islands are, in order of size, Hinduism, Christianity, Islam, Sikhism, Buddhism, Jainism and Baháʼí Faith.
Demographics
, the population of the Andaman was 343,125, having grown from 50,000 in 1960. The bulk of the population originates from immigrants who came to the island since the colonial times, mainly of Bengali, Hindustani, Telugu , Tamil backgrounds.
A small minority of the population are the Andamanese — the aboriginal inhabitants (adivasi) of the islands. When they first came into sustained contact with outside groups in the 1850s, there were an estimated 7,000 Andamanese, divided into the Great Andamanese, Jarawa, Jangil (or Rutland Jarawa), Onge, and the Sentinelese. The Great Andamanese formed 10 tribes of 5,000 people total.
As the numbers of settlers from the mainland increased (at first mostly prisoners and involuntary indentured labourers, later purposely recruited farmers), the Andamanese suffered a population decline due to the introduction of outside infectious diseases, land encroachment from settlers and conflict.
Presently, there remain only approximately 400–450 indigenous Andamanese. The Jangil are extinct. Most of the Great Andamanese tribes are extinct, and the survivors, now just 52, speak mostly Bengali. The Onge are reduced to less than 100 people. Only the Jarawa and Sentinelese still maintain a steadfast independence and refuse most attempts at contact; their numbers are uncertain but estimated to be in the low hundreds.
Government
Port Blair is the chief community on the islands, and the administrative centre of the Union Territory. The Andaman Islands form a single administrative district within the Union Territory, the Andaman district (the Nicobar Islands were separated and established as the new Nicobar district in 1974).
Cultural references
The islands are prominently featured in Arthur Conan Doyle's Sherlock Holmes 1890 mystery The Sign of the Four. The magistrate in Lady Gregory's play Spreading the News had formerly served in the islands.
M. M. Kaye's 1985 novel Death in the Andamans and Marianne Wiggins' 1989 novel John Dollar are set in the islands. The latter begins with an expedition from Burma to celebrate King George's birthday, but turns into a grim survival story after an earthquake and tsunami. Priyadarshan's 1996 film Kaalapani (Malayalam; Sirai Chaalai in Tamil) depicts the Indian freedom struggle and the lives of prisoners in the Cellular Jail in Port Blair. Island's End is a 2011 novel by Padma Venkatraman about the training of an indigenous shaman. A principal character in the novel Six Suspects by Vikas Swarup is from the Andaman Islands. The Last Wave (2014) by Pankaj Sekhsaria is set in the islands. Brodie Moncur, the main protagonist of William Boyd's 2018 novel Love is Blind'', spends time in the Andaman Islands in the early years of the 20th century.
Transportation
The only commercial airport is Veer Savarkar International Airport in Port Blair, which has scheduled services to Kolkata, Chennai, New Delhi, Bengaluru and Visakhapatnam. The airport is under the control of the Indian Navy. Prior to 2016 only daylight operations were allowed; however, since 2016 night flights have also operated. A small airstrip, about long, is located near the eastern shore of North Andaman near Diglipur.
Due to the length of the routes and the small number of airlines flying to the islands, fares have historically been relatively expensive, although cheaper for locals than visitors. Fares are high during the peak seasons of spring and winter, although fares have decreased over time due to the expansion of the civil aviation industry in India. Private flights are also allowed to land in Port Blair airport with prior permission.
There is also a ship service from Chennai, Visakhapatnam and Kolkata. The journey requires three days and two nights, and depends on weather.
See also
List of endemic birds of the Andaman and Nicobar Islands
List of trees of the Andaman Islands
Lists of islands
References
Notes
Sources
History & Culture. The Andaman Islands with destination quide
External links
Official Andaman and Nicobar Tourism Website
Andaman
Archipelagoes of the Andaman and Nicobar Islands
Archipelagoes of India
Archipelagoes of the Indian Ocean
Archipelagoes of Southeast Asia
Maritime Southeast Asia
Volcanoes of India
Pleistocene volcanoes
Pleistocene Asia
Lands inhabited by indigenous peoples |
6 | 2,707 | https://en.wikipedia.org/wiki/Arthur%20William%20%C3%A0%20Beckett | Arthur William à Beckett | Arthur William à Beckett (25 October 1844 – 14 January 1909) was an English journalist and intellectual.
Biography
He was a younger son of Gilbert Abbott à Beckett and Mary Anne à Beckett, brother of Gilbert Arthur à Beckett and educated at Felsted School. Besides fulfilling other journalistic engagements, Beckett was on the staff of Punch from 1874 to 1902, edited the Sunday Times 1891–1895, and the Naval and Military Magazine in 1896.
He gave an account of his father and his own reminiscences in The à Becketts of Punch (1903). A childhood friend (and distant relative) of W. S. Gilbert, Beckett briefly feuded with Gilbert in 1869, but the two patched up the friendship, and Gilbert even later collaborated on projects with Beckett's brother.
He was married to Suzanne Frances Winslow, daughter of the noted psychiatrist Forbes Benignus Winslow.
Works
He published:
Comic Guide to the Royal Academy, with his brother Gilbert (1863–64)
Fallen Amongst Thieves (1869)
Our Holiday in the Highlands (1874)
The Shadow Witness and The Doom of Saint Quirec, with Francis Burnand (1875–76)
The Ghost of Greystone Grange (1877)
The Mystery of Mostyn Manor (1878)
Traded Out; Hard Luck; Stone Broke; Papers from Pump Handle Court, by a Briefless Barrister (1884)
Modern Arabian Nights (1885)
The Member for Wrottenborough (1895)
Greenroom Recollections (1896)
The Modern Adam (1899)
London at the End of the Century (1900)
With F. C. Burnand he co-authored:
The Doom of St. Querec (1875)
The Shadow Witness (1876)
He wrote for the theatre two three-act comedies:
L.S.D. (Royalty Theatre, 1872);
About Town (Court Theatre, 1873, it ran for over 150 nights);
and
On Strike (Court Theatre, 1873, a domestic drama in one act) ;
Faded Flowers (The Haymarket);
Long Ago (Royalty Theatre, 1882);
From Father to Son (Liverpool, 1881, a dramatised version of his novel Fallen among Thieves written in 3 acts in cooperation with J. Palgrave Simpson).
Notes
References
External links
1844 births
1909 deaths
English male journalists
English humorists |
7 | 2,714 | https://en.wikipedia.org/wiki/Aberfoyle%2C%20Stirling | Aberfoyle, Stirling | Aberfoyle () is a village in the historic county and registration county of Perthshire and the council area of Stirling, Scotland. The settlement lies northwest of Glasgow.
The parish of Aberfoyle takes its name from this village, and had a population of 1,065 at the 2011 Census.
Geography
The town is situated on the River Forth at the foot of Craigmore ( high). Since 1885, when the Duke of Montrose constructed a road over the eastern shoulder of Craigmore to join the older road at the entrance of the Trossachs pass, Aberfoyle has become the alternative route to the Trossachs and Loch Katrine; this road, known as the Duke's Road or Duke's Pass, was opened to the public in 1931 when the Forestry Commission acquired the land.
Loch Ard, about west of Aberfoyle, lies above the sea. It is long (including the narrows at the east end) and broad. Towards the west end is Eilean Gorm (the green isle), and near the north-western shore are the falls of Ledard. The loch's northern shores are dominated by the mountain ridge of Beinn an Fhogharaidh (). northwest of Loch Ard is Loch Chon, at above the sea, long and about broad. It drains by the Avon Dhu to Loch Ard, which is drained in turn by the Forth.
Toponym
Aberfoyle supposedly originates from the Brittonic Celtic, aber poll or aber phuill (Scottish Gaelic, ), meaning (place at the) mouth of the Phuill Burn (the Pow Burn enters the River Forth at Aberfoyle). Historically, alternative spellings such as Abirfull, Aberfule, Aberfoill and Aberfoil have been recorded before the current spelling became accepted by the 20th century. The river-name is from either Gaelic poll or Brittonic pol, both of which mean 'pool, sluggish water'.
Industry
The slate quarries on Craigmore which operated from the 1820s to the 1950s are now defunct; at its peak this was a major industry. Other industries included an ironworks, established in the 1720s, as well as wool spinning and a lint mill.
From 1882 the village was served by Aberfoyle railway station, the terminus of the Strathendrick and Aberfoyle Railway which connected to Glasgow via Dumbarton or Kirkintilloch. The station closed to passenger traffic in 1951, and the remaining freight services ceased in 1959.
The above industries have since died out, and Aberfoyle is supported mainly by the forestry, industry and tourism.
Tourism
Visitors were first attracted to Aberfoyle and the surrounding area after the publication of The Lady of the Lake by Sir Walter Scott in 1810. The poem described the beauty of Loch Katrine. Aberfoyle describes itself as The Gateway to the Trossachs, and is well situated for visitors to access attractions such as Loch Lomond and Inchmahome Priory at the Lake of Menteith. A tourist information office run by VisitScotland sits in the centre of town, offering free information, selling souvenirs and acting as a booking office for many of the local B&B's and hotels. Aberfoyle Golf Club was built in 1860 and is located just south of town near the Rob Roy restaurant. Aberfoyle is also part of the Loch Lomond and The Trossachs National Park.
Aberfoyle is also home to the largest Go Ape adventure course in the UK, featuring the longest death slide, or 'zip-line', in the UK.
Historical figures
Aberfoyle has connections to many historical figures such as Rob Roy and Mary, Queen of Scots. Robert Roy MacGregor was born at the head of nearby Loch Katrine, and his well-known cattle stealing exploits took him all around the area surrounding Aberfoyle. It is recorded, for example, that in 1691, the MacGregors raided every barn in the village of Kippen and stole all the villagers' livestock. There currently stands a tree in the village that MacGregor was reputed to have climbed and hid in to escape the clutches of the law. Also, Mary, Queen of Scots, visited nearby Inchmahome Priory often as a child, and during her short reign. She also used the priory during her short reign, particularly in 1547, where she felt safe from the English Army.
However, the most local historical figure is the Reverend Robert Kirk, born in 1644. It was the Rev. Kirk who provided the first translation into Scottish Gaelic of the Book of Psalms, however, he is better remembered for the publication of his book "The Secret Commonwealth of Elves, Fauns, and Fairies" in 1691. Kirk had long been researching fairies, and the book collected several personal accounts and stories of folk who claimed to have encountered them. It was after this, while Kirk was minister of Aberfoyle parish, that he died in unusual circumstances.
Kirk had long believed that the local Doon Hill was the gateway to the "Secret Commonwealth", or the land of the Fairies. It was a place that Kirk visited often, taking daily walks there from his manse. The story goes that the Fairies of Doon Hill were angry with the Rev. Kirk for going into the domain of the Unseelie court, where he had been warned not to go, and decided to imprison him in Doon Hill — for one night in May 1692, the Rev. Kirk went out for a walk to the hill, in his nightshirt. Some accounts claim that he simply vanished, however he suddenly collapsed. He was found and brought home, but died soon afterwards. He was buried in his own kirkyard, although local legends claim that the fairies took his body away, and the coffin contains only stones. The huge pine tree that still stands at the top of Doon Hill is said to contain Kirk's imprisoned spirit.
Kirk's cousin, Graham of Duchray, was then to claim that the spectre of Kirk had visited him in the night, and told him that he had been carried off by the Fairies. Having left his widow expecting a child, the spectre of Kirk told Graham that he would appear at the baptism, whereupon Graham was to throw an iron knife at the apparition, thus freeing Kirk from the Fairies' clutches. However, when Kirk's spectre appeared, Graham was apparently too shocked by the vision to throw the knife, and Kirk's ghost faded away forever.
Today, visitors to Doon Hill write their wishes on pieces of white silk, or other white cloth, and tie them to the branches of the trees for the Fairies to grant. Unfortunately some people tie plastic confectionery wrappers instead, which slightly spoils the magic of the location and may harm the ecology of the forest. It is also said that if one runs around the great 'Minister's Pine' tree at the summit seven times, then the Fairies will appear. Some people have tried this and afterwards claim to have seen apparitions. Others merely get a bit dizzy and fall over.
Use in fiction
Aberfoyle was used as the location and inspiration for the adventure novel "Les Indes noires" (English title: The Child of the Cavern) by Jules Verne.
The "Clachan of Aberfoil", then (in 1715) a small hamlet, plays a significant role in the second Volume of the novel Rob Roy by Walter Scott.
Aberfoyle is where two grandfathers grew up in Shadow Land by Adam Wright. The grandfathers are the ancestors of two sub-characters who are related to Shellycoats. In the book, it is surmised that people from Aberfoyle have a hint of the faerie in their blood.
See also
List of places in Stirling (council area)
References
External links
Read more about Aberfoyle and its history
Villages in Stirling (council area)
Trossachs
Highland Boundary Fault |
8 | 2,824 | https://en.wikipedia.org/wiki/Alphabet%20song | Alphabet song | An alphabet song is any of various songs used to teach children an alphabet. Alphabet songs typically recite the names of all letters of the alphabet of a given language in order.
The A.B.C. (Verse 1)
"The A.B.C." or "A.B.Cs" is one of the best-known English language alphabet songs, and perhaps the one most frequently referred to as "the alphabet song", especially in the United States.
The song was first copyrighted in 1835 by the Boston-based music publisher Charles Bradlee, and given the title "The A.B.C., a German air with variations for the flute with an easy accompaniment for the piano forte". The musical arrangement was attributed to Louis Le Maire (sometimes Lemaire), an 18th-century composer. This was "Entered according to act of Congress, in the year 1835, by C. Bradlee, in the clerk's office of the District Court of Massachusetts", according to the Newberry Library, which also says, "The theme is that used by Mozart for his piano variations, Ah, vous dirai-je, maman." This tune is the same as the tune for "Twinkle, Twinkle, Little Star" and similar to that of "Baa, Baa, Black Sheep".
Lyrics: (each line represents two measures, or eight beats)
A, B, C, D, E, F, G... ()
H, I, J, K, L, M, N, O, P... (; "L, M, N, O" spoken twice as quickly as rest of rhyme)
Q, R, S.../ T, U, V... (; pause between S and T, though in some variants, "and" is inserted)
W... X.../ Y and(/&) Z. (; pause between X and Y, and W and X last for two beats)
Now I know my ABCs
Next time, won't you sing with me?
Due to the speed at which 'L, M, N, O, P' is spoken it is a common misconception among children still learning the alphabet to believe that it is in fact its own letter called 'elemenopee' (among other variations). Some have proposed teaching slower versions of the song to avoid this issue.
Backwards alphabet
This is a version that goes Z to A instead of A to Z.
z-y-x, w
v-u-t, s-r-q
p-o-n-m-l-k-j
i-h-g-f-e-d-c-b-a
Now you know your ZYXs
I bet that's not what you expected!
The e-d-c-b part is as fast as the l-m-n-o part in the normal alphabet song.
Zed for Zee
In the United States, Z is pronounced zee; in most other English-speaking countries (such as the UK, Canada and Australia) it is pronounced zed. Generally, the absent zee-rhyme is not missed, although some children use a zee pronunciation in the rhyme which they would not use elsewhere. Variants of the song exist to accommodate the zed pronunciation. One variation shortens the second line and lengthens the last, to form a near rhyme between N and zed:
a-b-c-d-e-f-g
h-i-j-k-l-m-n
o-p-q-r-s-t-u
v-w-x-y-z(ed)
French Canadian version
A French-language version of the song is also taught in Canada, with generally no alterations to the melody except in the final line that requires adjustment to accommodate the two-syllable pronunciation of the French y.
Phonics songs
Because the English language has more than 40 sounds and only 26 letters, children and beginning readers also need to learn the different sounds (or phonemes) associated with each letter. Many songs have been written to teach phonemic awareness and they are usually referred to as alphabet songs.
Acrostic songs
There are also songs that go through the alphabet, making some of the letters stand for something in the process. An example, "'A' You're Adorable" (also known as "The Alphabet Love Song"), was recorded in 1948, by Buddy Kaye, Fred Wise, Sidney Lippman, and later Perry Como.
A newer example of this is from the musical Matilda. "School Song" is an acrostic that spells out the alphabet phonetically.
Backwards song (Verse 2)
The group Wee Sing released an alphabet song with the letters in reverse order, called "ZYXs".
The Canadian children's TV series The Big Comfy Couch used a version of the song in the first episode of Season 4, "Backwards".
Comedian Soupy Sales released a song in 1966 called "Backwards Alphabet" which contained the reverse alphabet in lyrical style. The original version of the song was performed by actress Judi Rolin with the Smothers Brothers in the 1966 teleplay adaptation of Alice Through the Looking Glass.
See also
Related English language songs
"ABC–DEF–GHI", an alphabet song sung by Big Bird of Sesame Street
"ABC Kids", an alternate song sung by The Wiggles who promoted ABC for Kids (2006)
"Elmo's Rap Alphabet", a rap version of the alphabet song rapped by Elmo. (1996)
"Al'z A–B–Cee'z", an alphabet song by hip hop group 3rd Bass, on their album Derelicts of Dialect (1991)
"Crazy ABCs", an alphabet rap song that combines pronunciation and phonetics for each letter by Every Child Wins
"Crazy ABC's", an acrostic song listing words beginning with each letter used as a silent letter, by the Barenaked Ladies on their album Snacktime! (2008)
"Do-Re-Mi", a show tune from The Sound of Music (1959), used to teach the order of the notes in the Solfege scale
"Swingin' the Alphabet", a phonetically based novelty song, popularized by The Three Stooges in the film Violent Is the Word for Curly (1938)
"ZYX", a backwards alphabet song by They Might Be Giants, on their second children's album Here Come the ABCs (2005)
"The Elements", a mnemonic song of the periodic table by Tom Lehrer (1959)
"A.B.C. Rock", written by members of Bill Haley and His Comets and recorded by children's entertainer Sally Starr for her 1958 album Our Gal Sal. Aimed at young listeners, the song incorporates a recitation of the alphabet. Haley and the Comets recorded their own version for Decca Records in 1959.
Traditional alphabet songs in other languages
"A Haka Mana" recites the syllabary of the Māori language to the tune of Stupid Cupid
"Alef-Bet" by Debbie Friedman, a song commonly used in American Hebrew school classrooms to teach the letters of the Hebrew alphabet
"Iroha", a recital of the Japanese syllabary
"Shiva Sutra", Sanskrit
"Thousand Character Classic", Chinese and Korean Hanja
"Ganada" (), Korean Hangul
"Zengő ABC" by Ferenc Móra, Hungarian
"Алфавит мы уже знаем", Russian
"Adalama" ( A, da, la, ma...), devised for Fulani speakers in West Africa to memorise the Adlam script.
There are several recordings of the Cherokee syllabary with this melody.
A singable version for memorising the Déné/Carrier syllabics chart.
References
Songs about language
Children's songs
Early childhood education
Song |
9 | 3,233 | https://en.wikipedia.org/wiki/Acceptance%20testing | Acceptance testing | In engineering and its various subdisciplines, acceptance testing is a test conducted to determine if the requirements of a specification or contract are met. It may involve chemical tests, physical tests, or performance tests.
In systems engineering, it may involve black-box testing performed on a system (for example: a piece of software, lots of manufactured mechanical parts, or batches of chemical products) prior to its delivery.
In software testing, the ISTQB defines acceptance testing as: Acceptance testing is also known as user acceptance testing (UAT), end-user testing, operational acceptance testing (OAT), acceptance test-driven development (ATDD) or field (acceptance) testing. Acceptance criteria are the criteria that a system or component must satisfy in order to be accepted by a user, customer, or other authorized entity.
A smoke test may be used as an acceptance test prior to introducing a build of software to the main testing process.
Overview
Testing is a set of activities conducted to facilitate discovery and/or evaluation of properties of one or more items under test. Each individual test, known as a test case, exercises a set of predefined test activities, developed to drive the execution of the test item to meet test objectives; including correct implementation, error identification, quality verification and other valued detail. The test environment is usually designed to be identical, or as close as possible, to the anticipated production environment. It includes all facilities, hardware, software, firmware, procedures and/or documentation intended for or used to perform the testing of software.
UAT and OAT test cases are ideally derived in collaboration with business customers, business analysts, testers, and developers. It's essential that these tests include both business logic tests as well as operational environment conditions. The business customers (product owners) are the primary stakeholders of these tests. As the test conditions successfully achieve their acceptance criteria, the stakeholders are reassured the development is progressing in the right direction.
User acceptance test (UAT) criteria (in agile software development) are usually created by business customers and expressed in a business domain language. These are high-level tests to verify the completeness of a user story or stories 'played' during any sprint/iteration.
Operational acceptance test (OAT) criteria (regardless if using agile, iterative or sequential development) are defined in terms of functional and non-functional requirements; covering key quality attributes of functional stability, portability and reliability.
Process
The acceptance test suite may need to be performed multiple times, as all of the test cases may not be executed within a single test iteration.
The acceptance test suite is run using predefined acceptance test procedures to direct the testers which data to use, the step-by-step processes to follow and the expected result following execution. The actual results are retained for comparison with the expected results. If the actual results match the expected results for each test case, the test case is said to pass. If the quantity of non-passing test cases does not breach the project's predetermined threshold, the test suite is said to pass. If it does, the system may either be rejected or accepted on conditions previously agreed between the sponsor and the manufacturer.
The anticipated result of a successful test execution:
test cases are executed, using predetermined data
actual results are recorded
actual and expected results are compared, and
test results are determined.
The objective is to provide confidence that the developed product meets both the functional and non-functional requirements. The purpose of conducting acceptance testing is that once completed, and provided the acceptance criteria are met, it is expected the sponsors will sign-off on the product development/enhancement as satisfying the defined requirements (previously agreed between business and product provider/developer).
User acceptance testing
User acceptance testing (UAT) consists of a process of verifying that a solution works for the user. It is not system testing (ensuring software does not crash and meets documented requirements) but rather ensures that the solution will work for the user (i.e. tests that the user accepts the solution); software vendors often refer to this as "Beta testing".
This testing should be undertaken by a subject-matter expert (SME), preferably the owner or client of the solution under test, and provide a summary of the findings for confirmation to proceed after trial or review. In software development, UAT as one of the final stages of a project often occurs before a client or customer accepts the new system. Users of the system perform tests in line with what would occur in real-life scenarios.
It is important that the materials given to the tester be similar to the materials that the end user will have. Testers should be given real-life scenarios such as the three most common or difficult tasks that the users they represent will undertake.
The UAT acts as a final verification of the required business functionality and proper functioning of the system, emulating real-world conditions on behalf of the paying client or a specific large customer. If the software works as required and without issues during normal use, one can reasonably extrapolate the same level of stability in production.
User tests, usually performed by clients or by end-users, do not normally focus on identifying simple cosmetic problems such as spelling errors, nor on showstopper defects, such as software crashes; testers and developers identify and fix these issues during earlier unit testing, integration testing, and system testing phases.
UAT should be executed against test scenarios. Test scenarios usually differ from System or Functional test cases in that they represent a "player" or "user" journey. The broad nature of the test scenario ensures that the focus is on the journey and not on technical or system-specific details, staying away from "click-by-click" test steps to allow for a variance in users' behaviour. Test scenarios can be broken down into logical "days", which are usually where the actor (player/customer/operator) or system (backoffice, front end) changes.
In industry, a common UAT is a factory acceptance test (FAT). This test takes place before installation of the equipment. Most of the time testers not only check that the equipment meets the specification, but also that it is fully functional. A FAT usually includes a check of completeness, a verification against contractual requirements, a proof of functionality (either by simulation or a conventional function test) and a final inspection.
The results of these tests give clients confidence in how the system will perform in production. There may also be legal or contractual requirements for acceptance of the system.
Operational acceptance testing
Operational acceptance testing (OAT) is used to conduct operational readiness (pre-release) of a product, service or system as part of a quality management system. OAT is a common type of non-functional software testing, used mainly in software development and software maintenance projects. This type of testing focuses on the operational readiness of the system to be supported, and/or to become part of the production environment.
Acceptance testing in extreme programming
Acceptance testing is a term used in agile software development methodologies, particularly extreme programming, referring to the functional testing of a user story by the software development team during the implementation phase.
The customer specifies scenarios to test when a user story has been correctly implemented. A story can have one or many acceptance tests, whatever it takes to ensure the functionality works. Acceptance tests are black-box system tests. Each acceptance test represents some expected result from the system. Customers are responsible for verifying the correctness of the acceptance tests and reviewing test scores to decide which failed tests are of highest priority. Acceptance tests are also used as regression tests prior to a production release. A user story is not considered complete until it has passed its acceptance tests. This means that new acceptance tests must be created for each iteration or the development team will report zero progress.
Types of acceptance testing
Typical types of acceptance testing include the following
User acceptance testing
This may include factory acceptance testing (FAT), i.e. the testing done by a vendor before the product or system is moved to its destination site, after which site acceptance testing (SAT) may be performed by the users at the site.
Operational acceptance testingAlso known as operational readiness testing, this refers to the checking done to a system to ensure that processes and procedures are in place to allow the system to be used and maintained. This may include checks done to back-up facilities, procedures for disaster recovery, training for end users, maintenance procedures, and security procedures.
Contract and regulation acceptance testing
In contract acceptance testing, a system is tested against acceptance criteria as documented in a contract, before the system is accepted. In regulation acceptance testing, a system is tested to ensure it meets governmental, legal and safety standards.
Factory acceptance testing
Acceptance testing conducted at the site at which the product is developed and performed by employees of the supplier organization, to determine whether a component or system satisfies the requirements, normally including hardware as well as software.
Alpha and beta testing
Alpha testing takes place at developers' sites, and involves testing of the operational system by internal staff, before it is released to external customers. Beta testing takes place at customers' sites, and involves testing by a group of customers who use the system at their own locations and provide feedback, before the system is released to other customers. The latter is often called "field testing".
List of acceptance-testing frameworks
Concordion, Specification by example (SbE) framework
Concordion.NET, acceptance testing in .NET
Cucumber, a behavior-driven development (BDD) acceptance test framework
Capybara, Acceptance test framework for Ruby web applications
Behat, BDD acceptance framework for PHP
Lettuce, BDD acceptance framework for Python
Fabasoft app.test for automated acceptance tests
Framework for Integrated Test (Fit)
FitNesse, a fork of Fit
Gauge (software), Test Automation Framework from Thoughtworks
iMacros
ItsNat Java Ajax web framework with built-in, server based, functional web testing capabilities.
Maveryx Test Automation Framework for functional testing, regression testing, GUI testing, data-driven and codeless testing of Desktop and Web applications.
Mocha, a popular web acceptance test framework based on Javascript and Node.js
Ranorex
Robot Framework
Selenium
Specification by example (Specs2)
Watir
See also
Acceptance sampling
Conference room pilot
Development stage
Dynamic testing
Engineering validation test
Grey box testing
Test-driven development
White box testing
Functional testing (manufacturing)
References
Further reading
External links
Acceptance Test Engineering Guide by Microsoft patterns & practices
"Using Customer Tests to Drive Development" from Methods & Tools
"Acceptance TDD Explained" from Methods & Tools
Software testing
Hardware testing
Procurement
Agile software development |
10 | 3,748 | https://en.wikipedia.org/wiki/Bourbon | Bourbon | Bourbon may refer to:
Food and drink
Bourbon whiskey, an American whiskey made using a corn-based mash
Bourbon barrel aged beer, a type of beer aged in bourbon barrels
Bourbon biscuit, a chocolate sandwich biscuit
A beer produced by Brasseries de Bourbon
Bourbon chicken, a dish made with bourbon whiskey
Bourbon coffee, a type of coffee made from a cultivar of Coffea arabica
Bourbon Coffee, a coffeehouse chain
Bourbon vanilla, a cultivar of vanilla
Places
Bourbon, Indiana, United States
Bourbon, Missouri, United States
Bourbon, Boone County, Missouri
Bourbon County, Kentucky, United States
Bourbon County, Kansas, United States
Bourbon Street, a street in New Orleans, Louisiana, United States
Bourbon-l'Archambault, Allier département, France
Bourbon-Lancy, Saône-et-Loire département, France
Bourbonne-les-Bains, Haute-Marne département, France
Bourbonnais, an area derived from the former dukedom of Bourbon, France
Île Bourbon, former name for the Island of Réunion
Politics and history
House of Bourbon, French and Spanish royal dynasties
Spanish royal family
Duke of Bourbon, a title in the peerage of France
Bourbon Reforms, a series of measures taken by the Spanish Crown
Bourbon Restoration (disambiguation), the return to monarchs in the Bourbon Dynasty in France and Spain
Bourbon Democrat, from 1876 to 1904 a conservative member of the US Democratic Party
Other uses
USS Bourbon, a frigate
Bourbon virus, a tick-borne virus discovered in the summer of 2014
Bourbon (horse) (foaled in 1774), a British Thoroughbred racehorse
"Bourbon", a 2019 song by Chad Brownlee from Back in the Game
See also
Barbon, a village in Cumbria, England
Bhurban, a small town and a hill station in Punjab province, Pakistan
Bourbonism (disambiguation)
Borbon (disambiguation)
Constable de Bourbon (disambiguation)
Bourbon Kid, a supernatural horror book series by an anonymous British author |
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