Conscription in Finland is part of a general compulsion for national military service for all adult males (; ) defined in the section 127 of the Constitution of Finland.

Conscription can take the form of military or of civilian service. According to Finnish Defence Forces 2011 data, slightly under 80% of Finnish males turned 30 had entered and finished the military service. The number of female volunteers to annually enter armed service had stabilized at approximately 300. The service period is 165 days, 255 days, or 347 days for the rank and file conscripts and 347 days for conscripts trained as non-commissioned officers or reserve officers. The length of civilian service is always twelve months. Those electing to serve unarmed in duties where unarmed service is possible serve either nine or twelve months, depending on their training.

Any Finnish citizen who refuses to perform both military and civilian service faces a penalty of 173 days in prison, minus any served days. Such sentences are usually served fully in prison, with no parole. Jehovah's Witnesses are no longer exempted from service as of February 27, 2019. The inhabitants of demilitarized Åland are exempt from military service. By the Conscription Act of 1951, they are, however, required to serve a time at a local institution, like the coast guard. However, until such service has been arranged, they are freed from service obligation. The non-military service of Åland islands has not been arranged since the introduction of the act, and there are no plans to institute it. The inhabitants of Åland islands can also volunteer for military service on the mainland. As of 1995, women are permitted to serve on a voluntary basis and pursue careers in the military after their initial voluntary military service.

The military service takes place in Finnish Defence Forces or in the Finnish Border Guard. All services of the Finnish Defence Forces train conscripts. However, the Border Guard trains conscripts only in land-based units, not in coast guard detachments or in the Border Guard Air Wing. Civilian service may take place in the Civilian Service Center in Lapinjärvi or in an accepted non-profit organization of educational, social or medical nature.

Military service

The Finnish Defence Forces are based on a universal male conscription. All men above 18 years of age are liable to serve either 165, 255 or 347 days. Yearly, about 27,000 conscripts are trained. About 80% of Finnish male citizens complete the service. Thus, Finland has one of the highest rates of conscription, along with such countries as Singapore, Israel, Armenia, South Korea, Turkey, Estonia, and North Korea. The conscripts first receive basic training (8 weeks), after which they are assigned to various units for special training. Privates who are trained for tasks not requiring special skills serve for five and a half months. In technically demanding tasks, the time of service is eight and a half months or (in some cases, such as those selected for NCO or officer training) eleven and a half months.

All males are liable to report at the drafting event (, ) of their municipality of domicile in the autumn of the year they turn 18. The Finnish Defence Forces sends the youth an official invitation to the event along with an information package. Prior to the drafting event, the male is required to visit a municipal doctor for a physical examination. The drafting event is held simultaneously for all males of the age cohort of the municipality. In cities where this would be unfeasible, the age cohort is divided to different days based on the first letters of surname. The drafting event consists of a number of lectures, after which a doctor appointed by the municipality gives each male a physical examination. After the check-up, the youth meets the draft board in person. The draft board consists of two officers from the military regional office and of one civilian appointed by the municipality. The youth can express his wishes for a service location, branch of service and the time of induction. After this, the board decides whether the youth is fit for service. If he is not, he is exempted completely or temporarily. Those fit for service are given an order of induction that determines their place of service and time of induction, or if necessary, a letter of delayed service. It is also possible for the youth to elect national service in front of the draft board. The decision of the draft board to give an induction order or to give a declaration of unfitness for service can be appealed against to the Central Draft Board which has five legally trained members and two members who have a minimum rank of lieutenant colonel. The decision of the Central Draft Board is final.

The draft board uses a system of six grades (only five of which are in active use) to determine the draftee's fitness for duty:
 A: Completely healthy, fit for all duty
 B (1, 2): Minor or major disability
 C: Exempt from duty during peacetime
 D: Exempt from duty during wartime and peacetime, not in use any more
 E: Temporarily exempt from duty (for example because of surgery)
 T: Exempt from duty during peacetime, decided by draft board instead of by medical diagnosis (usually due to draftee's criminal past or other severe risk of service security)

Those who fail to report to the drafting event are fetched to the event by the police. If they are not found, they are given an order to report to the military regional office and, if necessary, brought there for an examination and drafting by the police. In addition, they will be prosecuted and sentenced to a fine. Those residing abroad can report to the nearest Finnish embassy for medical examination and drafting.

The conscripts are inducted twice a year, in January and in July. The order of induction received from the draft board is binding: The conscript becomes a military person on the hour stated in the order even if he is absent from service. Not reporting to the service is prosecuted as an absence without leave or as desertion.

The basic training takes place during the first eight weeks. At the end of the basic training, the actual training specialty and, consequently, the service time, are decided by the brigade commander on the recommendation of the company commander. Those ordered for leadership training attend next the NCO course. After the seven-week phase I of the course, a portion of the students are sent to Reserve Officer School or an equivalent institution for officer training, while the remaining NCO students complete the 12-week phase II of the NCO course. At the same time, the rank and file receive the specialized training of their branch, often at the same company as they underwent their basic training. After completion of their NCO or reserve officer training, the new conscript leaders are sent to normal units to serve as the leaders for the next incoming conscript cohort. The NCOs serve as corporals (in the Navy, petty officers 3rd class), with the possibility of promotion to sergeant (petty officer 2nd class). Those who have graduated Reserve Officer School or equivalent serve as officer candidates, ranking junior to career personnel but outranking conscript sergeants. At the end of their service, officer candidates are promoted to second lieutenants (in the navy, sublieutenants). Privates have a possibility of being promoted to lance corporal (in the navy, seaman) for extraordinarily good service. The service times are determined so that the conscript leaders are demobilized with the rank and file of that cohort. After discharge, the conscripts retain their ranks as inactive reserve ranks

After their military service, the former conscripts are placed in reserve until the age of 50 or 60, depending on their military rank. During their time in reserve, the reservists are liable for activation for five types of duty:
 mandatory military refresher exercises () for a maximum of 40, 75 or 100 days, depending on the reservist's military rank;
 extraordinary activation during a large-scale disaster or a virulent epidemic;
 extraordinary activation () if the military threat against Finland has seriously increased;
 partial mobilization ();
 full mobilization ().

The males who do not belong to the reserve may only be activated in case of a full mobilization, and those rank-and-file personnel who have fulfilled 50 years of age only with a specific parliamentary decision. In addition to the mandatory refresher exercises, the reservist may be activated for voluntary exercises, but participation in these is, as name suggests, voluntary. However, when the reservist answers affirmatively to a voluntary activation request, he becomes an active member of the military for the duration of the exercise, with same rights and obligations as a mandatorily activated reservist, though with only an allowance corresponding only to the conscript's lowest allowance. The reservists who have been activated mandatorily for any reason receive a taxable pay of 58.85–64.50 euros per diem, based on their rank and a taxfree allowance corresponding to the lowest conscript's allowance. Similarly to the induction, an activated reservist becomes a military person at the moment when he was ordered to report to service. Disobeying an activation order is prosecuted as an absence without leave or as desertion, depending on the length of absence.

Military service can be started after turning 18, but can be delayed due to studies, work or other personal reasons until the age of 28. In addition to lodging, food, clothes and health care the conscripts receive a tax-free allowance between €5.10 and €11.90 per day, depending on the time they have served. In addition to the basic allowance, conscripts serving as parachutists, divers or pilots receive danger bonuses of 10-20 euros per jump or day of diving or, for pilots, 182 euros per month.

The state pays the conscript's rent and electricity bills. If the conscripts have families, they are entitled to benefits as well. Reservists are eligible for similar support only if the total income of reservist's family from all sources is below a certain, rather low, limit. It is illegal to fire an employee due to absence due military service or due to a refresher exercise or activation. Voluntary females in military service receive the same benefits as males and a small additional benefit, because they are expected to provide their own underwear and other personal items.

Military service consists of lessons, practical training, various cleaning and maintenance duties and field exercises. The wake-up call is usually at 05:30 and a day's typical duty lasts for twelve hours, including meals and some breaks. In the evening there are a few hours of free time. Roll call is at 21:00, and at 22:00 silence is announced, after which no noise is to be made. On a majority of weekends conscripts can leave the barracks on Friday and are expected to return by midnight on Sunday evening. A small force of conscripts is kept in readiness on weekends to aid civil agencies in various types of emergency situations, to guard the premises and to maintain defense in case of a sudden military emergency. Field exercises can go on regardless of the time of day or day of week. An average conscript spends 40–60 nights outdoors during field exercises, depending on his unit.

The training of conscripts is based on the joukkotuotanto principle (lit. English troop production). In this system, 80% of the conscripts train to fulfill a specific role in a specific wartime military unit. Each brigade-level unit has a responsibility of producing specified reserve units from the conscripts it has been allocated. As the reservists are discharged, they receive a specific wartime placement in the unit with which they have trained during their conscription. As the conscripts age, their unit is given new, different tasks and materiel. Typically, reservists are placed for the first five years in first-line units, then moved to military formations with less demanding tasks, while the reservists unable to serve in the unit are substituted with reservists from the reserve without specific placement. In refresher exercises, the unit is then given new training for these duties, if the defense budget permits this.

Non-military service

Non-military service has a fixed length of 347 days and consists of basic training and the actual service. The basic training takes place in the Lapinjärvi Civilian Service Center and lasts 28 days. During basic training, the serviceman is given instruction in first aid, peace education, internationalism, and non-violent resistance. In addition, some trainees receive an anti-oil leak or non-violent activity training. During the basic training, the civilian servicemen have training during weekdays from 08:00 until 16:00. On Fridays, the service usually ends before noon, while weekends are off. The servicemen are allowed to leave the service center freely during their free time, and may, if they wish, live at their homes during the basic training.

For the actual service period, the serviceman is required to obtain a service place, which must have an agreement with the civilian service center. During the actual service period, the place of service is responsible for the health care and maintenance of the serviceman. The serviceman is obligated to work for 40 hours a week at times prescribed by the place of service. He has the right to enjoy a continuous daily rest period hours of 8 hours, however. The work is carried out according to the usual civilian OSHA regulations. During his free time, the serviceman is allowed to leave the premises of the service place freely. During the service and basic training, the serviceman receives the same daily allowance as the conscript. During the service, the serviceman is entitled to receive 18 days of leave, in addition to his free time. In addition to this leave, he may receive a maximum of 20 days of leave for good performance.

If the serviceman does not comply with his duties and obligations or is absent, the service place is obligated to inform the civilian service center, which carries out an investigation. For minor infractions, the serviceman may be punished administratively. The punishment consists of a written warning, extra work (maximum 4 hours/day for five days), or the loss of daily allowance for a maximum of 30 days. If the infractions are continuous, the civilian service center reports the serviceman to the police and discharges him. After this, the serviceman is usually convicted of civilian service crime to prison for a time that corresponds half of his remaining term of service. No parole is available. The same punishment applies to those who make a written denunciation of their service obligation. After serving the prison term, the former inmate is freed of his remaining peacetime service obligations.

After their service, the civilian servicemen belong to the civil reserve (siviilivaranto) until the end of their 50th life year. After this, they belong to the civil militia (lisävaranto) until the end of their 60th life year. During this time, they may be activated for extra training, if the international tension rises to the level where military reserves are activated. During a mobilization, the civilian servicemen may be mobilized and assigned duties in civil defense, rescue authorities or environmental authorities. In case of general mobilization, the parliament may give permission to activate even the civil militia. The "total objectors", who have served a prison term for refusing civilian service, receive no exceptions. The activated or mobilized servicemen receive the same pay as rank-and-file reservists.

In case of a crisis where reserve is partially activated, the automatic acceptance into civilian service is suspended. Instead, those applying to the civilian service on grounds of conscience must demonstrate their personal, non-violent conviction to an investigation board. The board would consist of three professional judges, a psychologist selected by the civilian service center, an officer selected by the Finnish Defence Forces and a priest or a religious scholar. Only those who could prove their conviction would be given the right to civilian service. Persons failing the examination would be liable for military service. However, those who have already served their civilian or supplemental service are ensured of their right to non-military duties at all times. In addition, any conscript or activated reservist always has the right to be transferred to non-armed military service, regardless of eventual crisis.

If, after his military service, a person experiences a crisis of conscience that prevents him from fulfilling his reserve obligations, he may ask the military regional office for acceptance into civilian service. In such a case, the person is ordered to start a supplemental service, the length of which is not more than 40 days, but usually less. After starting the supplemental service, the person is transferred to civilian reserve and cannot be ordered to serve in military duties at any time.

Other forms of conscription
Finnish conscription is based on the general duty of national defense, which applies to all citizens, regardless of their age or sex. The other forms of the fulfillment of this duty are:
Duty to partake in civil defense training;
General work duty;
Duty to partake in rescue operations.

The duty to partake in civil defense training is applicable to those persons who have been designated as civil defense personnel by a competent authority. Such persons may be called up to civil defense training for a maximum of ten days per year. During the training, they enjoy the same benefits and pay as activated reservists.

The duty to partake in rescue operations is applicable to anyone near a fire or an accident. Everyone is required to report the accident or fire and to immediately start such rescue and fire-fighting they are capable of. After the arrival of the rescue crew, the chief of the rescue operation may order anyone who is nearby to help in rescue operation in such manner as they are capable, if preventing an accident or saving a human life requires the order. If the emergency cannot be otherwise controlled, a career rescue authority official may order any person inside the municipality to immediately arrive at the place of operation to assist in the operation.

The general work duty is applicable only during a severe crisis which involves a war, a foreign aggression, a heightened international tension causing a danger of war, a severe disruption of international economy or a large-scale disaster. In the case of such emergency, the Government may, using the powers given by the Emergency Powers Act, introduce a general work duty, pertaining to all Finnish citizens between 16 and 65 years of age. In the case of non-military emergency, a person may only be ordered to perform work pertaining to health care, civil defense or rescue operations. In case of a military emergency, the work may consist of any duties that are necessary to secure the livelihood of the population and the national economy, to maintain legal order and constitutional and human rights, and to safeguard the territorial integrity and independence of Finland in emergency conditions. However, the work must be such that the person obligated to work can carry it out within their skills and strength. The order to work suspends, but does not terminate, the present employment. The work carried out by the obligated person is regulated under the usual conditions of the field of employment and the standard union wages are paid for it.

During a war or an armed crisis, the military has the power to order persons present in the area which is exposed to enemy attack to perform such work as is necessary for the maintenance of the troops or for the defense preparations. A person given such an order may not be obligated to work for longer than 12, or in special circumstances, 24 days. Anyone between 15 and 65 years of age may be drafted for such work, regardless of nationality, occupation or obligation to perform general work duty. The right to draft civilians for necessary work is delegated to commanders of battalion-sized units.

Criticism
A citizen's initiative on abolition of conscription in Finland started collecting names on 2 September 2013. The initiative proposed that men who refuse service should no longer be sentenced to prison. According to the initiative, conscription is an expensive, sexist, and out-dated solution for combating any realistic threat scenarios of today.
However, the initiative gained little public support and failed to reach the hurdle of 50,000 signatories needed for bringing the initiative to parliamentary process. The military is a strong part of Finnish society and culture. Before the 1990s, national service was regarded as a rite of passage for young men. This was especially true for the rural Finnish population. Often, before the 1990s, a lot of private companies were hesitant to hire 20-year-olds if they had neither military service nor education to show for what they were doing during the previous two years.

According to Yle, the Finnish Army has joined a battle on mandatory military service. Numerous pro-conscription letters and columns by officers and regional army heads were published in the summer of 2013 praising the benefits of military service, although political activism is not one of the army's official tasks.

The Defence Forces has been accused of providing misleading information on the economical effects of conscription. The commanders of the Defence Forces have repeatedly claimed that conscription is a cost-effective method to defend the country. Professor of Economics Roope Uusitalo says that the claim is not supported by economic research. Professor of Economics Panu Poutvaara has stated that an all-volunteer army would produce a stronger army using fewer resources.

See also
 Conscription in Åland

References

External links

Finland
Conscription in Finland


Dumuzid or Dumuzi or Tammuz (; ; ), known to the Sumerians as Dumuzid the Shepherd () and to the Canaanites as Adon (; Proto-Hebrew: 𐤀𐤃𐤍), is an ancient Mesopotamian and Levantine deity associated with agriculture and shepherds, who was also the first and primary consort of the goddess Inanna (later known as Ishtar). In Sumerian mythology, Dumuzid's sister was Geshtinanna, the goddess of agriculture, fertility, and dream interpretation. In the Sumerian King List, Dumuzid is listed as an antediluvian king of the city of Bad-tibira and also an early king of the city of Uruk.

In Inanna's Descent into the Underworld, Inanna perceives that Dumuzid has failed to properly mourn her death and, when she returns from the Underworld, allows the galla demons to drag him down to the Underworld as her replacement. Inanna later regrets this decision and decrees that Dumuzid will spend half the year in the Underworld, but the other half of the year with her, while his sister Geshtinanna stays in the Underworld in his place, thus resulting in the cycle of the seasons. In the Sumerian poem Inanna Prefers the Farmer, Dumuzid competes against the farmer Enkimdu for Inanna's hand in marriage.

Gilgamesh references Tammuz in Tablet VI of the Epic of Gilgamesh as the love of Ishtar's youth, who was turned into an allalu bird with a broken wing. Dumuzid was associated with fertility and vegetation and the hot, dry summers of Mesopotamia were believed to be caused by Dumuzid's yearly death. During the month in midsummer bearing his name, people all across Mesopotamia would engage in public, ritual mourning for him. The cult of Dumuzid later spread to the Levant and to Greece, where he became known under the West Semitic name Adonis.

The cult of Ishtar and Tammuz continued to thrive until the eleventh century AD and survived in parts of Mesopotamia as late as the eighteenth century. Tammuz is mentioned by name in the Book of Ezekiel (e.g., Ezek. 8:14–15) and possibly alluded to in other passages from the Hebrew Bible. In late nineteenth and early twentieth century scholarship of religion, Tammuz was widely seen as a prime example of the archetypal dying-and-rising god, but the discovery of the full Sumerian text of Inanna's Descent in the mid-twentieth century appeared to disprove the previous scholarly assumption that the narrative ended with Dumuzid's resurrection and instead revealed that it ended with Dumuzid's death. However, the rescue of Dumuzid from the underworld was later found in the text Return of Dumuzid, translated in 1963.

Worship

God of milk and shepherds
The Assyriologists Jeremy Black and Anthony Green describe the early history of Dumuzid's cult as "complex and bewildering". According to the Sumerian King List (ETCSL 2.1.1), Dumuzid was the fifth antediluvian king of the city of Bad-tibira. Dumuzid was also listed as an early king of Uruk, where he was said to have come from the nearby village of Kuara and to have been the consort of the goddess Inanna. As Dumuzid sipad ("Dumuzid the Shepherd"), Dumuzid was believed to be the provider of milk, which was a rare, seasonal commodity in ancient Sumer due to the fact that it could not easily be stored without spoiling.

Plant-growing deity
In addition to being the god of shepherds, Dumuzid was also an agricultural deity associated with the growth of plants. Ancient Near Eastern peoples associated Dumuzid with the springtime, when the land was fertile and abundant, but, during the summer months, when the land was dry and barren, it was thought that Dumuzid had "died". During the month of Dumuzid, which fell in the middle of summer, people all across Sumer would mourn over his death. This seems to have been the primary aspect of his cult. In Lagash, the month of Dumuzid was the sixth month of the year. This month and the holiday associated with it was later transmitted from the Sumerians to Babylonians and other East Semitic peoples, with its name transcribed into those languages as Tammuz. A ritual associated with the Ekur temple in Nippur equates Dumuzid with the snake-god Ištaran, who in that ritual, is described as having died.

Association with date palms
Dumuzid was also identified with the god Ama-ušumgal-ana ( dama-ušumgal-an-na), who was originally a local god worshipped in the city of Lagash. In some texts, Ama-ušumgal-ana is described as a heroic warrior. As Ama-ušumgal-ana, Dumuzid is associated with the date palm and its fruits. This aspect of Dumuzid's cult was always joyful in character and had no associations with the darker stories involving his death. To ancient Mesopotamian peoples, the date palm represented stability, because it was one of the few crops that could be harvested all year, even during the dry season. In some Sumerian poems, Dumuzid is referred to as "my Damu", which means "my son". This name is usually applied to him in his role as the personification of the power that causes the sap to rise in trees and plants. Damu is the name most closely associated with Dumuzid's return in autumn after the dry season has ended. This aspect of his cult emphasized the fear and exhaustion of the community after surviving the devastating summer.

Exchange with other near east religions
Dumuzid had virtually no power outside of his distinct realm of responsibilities. Very few prayers addressed to him are extant and, of those that are, almost all of them are simply requests for him to provide more milk, more grain, more cattle, etc. The sole exception to this rule is a single Assyrian inscription in which a man requests Tammuz that, when he descends to the Underworld, he should take with him a troublesome ghost who has been haunting him. The cult of Tammuz was particularly associated with women, who were the ones responsible for mourning his death.

The custom of planting miniature gardens with fast-growing plants such as lettuce and fennel, which would then be placed out in the hot sun to sprout before withering in the heat, was a well-attested custom in ancient Greece associated with the festival of Adonia in honor of Adonis, the Greek version of Tammuz; some scholars have argued based on references in the Hebrew Bible that this custom may have been a continuation of an earlier oriental practice. The same women who mourned the death of Tammuz also prepared cakes for his consort Ishtar, the Queen of Heaven. These cakes would be baked in ashes and several clay cake molds discovered at Mari, Syria reveal that they were also at least sometimes shaped like naked women.

Role in sacred marriage
According to the scholar Samuel Noah Kramer, towards the end of the third millennium BC, kings of Uruk may have established their legitimacy by taking on the role of Dumuzid as part of a "sacred marriage" ceremony. This ritual lasted for one night on the tenth day of the Akitu, the Sumerian new year festival, which was celebrated annually at the spring equinox. As part of the ritual, it was thought that the king would engage in ritualized sexual intercourse with the high priestess of Inanna, who took on the role of the goddess. In the late twentieth century, the historicity of the sacred marriage ritual was treated by scholars as more-or-less an established fact, but in recent years, largely due to the writings of Pirjo Lapinkivi, some scholars have rejected the notion of an actual sex ritual, instead seeing "sacred marriage" as a symbolic rather than a physical union.

Mythology

Sumerian

Marriage to Inanna

The poem Inanna Prefers the Farmer (ETCSL 4.0.8.3.3) begins with a rather playful conversation between Inanna and her brother Utu, who incrementally reveals to her that it is time for her to marry. Dumuzid comes to court her, along with a farmer named Enkimdu. At first, Inanna prefers the farmer, but Utu and Dumuzid gradually persuade her that Dumuzid is the better choice for a husband, arguing that, for every gift the farmer can give to her, the shepherd can give her something even better. In the end, Inanna marries Dumuzid. The shepherd and the farmer reconcile their differences, offering each other gifts. Samuel Noah Kramer compares the myth to the Biblical story of Cain and Abel because both accounts center around a farmer and a shepherd competing for divine favor and, in both stories, the deity in question ultimately chooses the shepherd.

A vast number of erotic love poems celebrating the consummation of Inanna and Dumuzid have survived. Two excerpts from a representative example are translated below:

Death

Main narrative

Towards the end of the epic poem Inanna's Descent into the Underworld (ETCSL 1.4.1), Dumuzid's wife Inanna escapes from the Underworld, but is pursued by a horde of galla demons, who insist that someone else must take her place in the Underworld. They first come upon Inanna's sukkal Ninshubur and attempt to take her, but Inanna stops them, insisting that Ninshubur is her loyal servant and that she had rightfully mourned for her while she was in the Underworld. They next come upon Shara, Inanna's beautician, who is still in mourning. The demons attempt to take him, but Inanna insists that they may not, because he had also mourned for her. The third person they come upon is Lulal, who is also in mourning. The demons try to take him, but Inanna stops them once again. Finally, they come upon Dumuzid, who is lavishly clothed and resting beneath a tree, or sitting on Inanna's throne, entertained by slave-girls. Inanna, displeased, decrees that the demons shall take him, using language which echoes the speech Ereshkigal gave while condemning her. The demons then drag Dumuzid down to the Underworld.

The Sumerian poem The Dream of Dumuzid (ETCSL 1.4.3) begins with Dumuzid telling Geshtinanna about a frightening dream he has experienced. Then the galla demons arrive to drag Dumuzid down into the Underworld as Inanna's replacement. Dumuzid flees and hides. The galla demons brutally torture Geshtinanna in an attempt to force her to tell them where Dumuzid is hiding. Geshtinanna, however, refuses to tell them where her brother has gone. The galla go to Dumuzid's unnamed "friend", who betrays Dumuzid, telling the galla exactly where Dumuzid is hiding. The galla capture Dumuzid, but Utu, the god of the Sun, who is also Inanna's brother, rescues Dumuzid by transforming him into a gazelle. Eventually, the galla recapture Dumuzid and drag him down into the Underworld.

In the Sumerian poem The Return of Dumuzid, which begins where The Dream of Dumuzid ends, Geshtinanna laments continually for days and nights over Dumuzid's death, joined by Inanna, who has apparently experienced a change of heart, and Sirtur, Dumuzid's mother. The three goddesses mourn continually until a fly reveals to Inanna the location of her husband. Together, Inanna and Geshtinanna go to the place where the fly has told them they will find Dumuzid. They find him there and Inanna decrees that, from that point onwards, Dumuzid will spend half of the year with her sister Ereshkigal in the Underworld and the other half of the year in Heaven with her, while Geshtinanna takes his place in the Underworld.

Other versions
Other texts describe different and contradictory accounts of Dumuzid's death. The text of the poem Inanna and Bilulu (ETCSL 1.4.4), discovered at Nippur, is badly mutilated and scholars have interpreted it in a number of different ways. The beginning of the poem is mostly destroyed, but seems to be a lament. The intelligible part of the poem describes Inanna pining after her husband Dumuzid, who is in the steppe watching his flocks. Inanna sets out to find him. After this, a large portion of the text is missing. When the story resumes, Inanna is told that Dumuzid has been murdered. Inanna discovers that the old bandit woman Bilulu and her son Girgire are responsible. She travels along the road to Edenlila and stops at an inn, where she finds the two murderers. Inanna stands on top of a stool and transforms Bilulu into "the waterskin that men carry in the desert", forcing her to pour the funerary libations for Dumuzid.

Dumuzid and Geshtinanna begins with demons encouraging Inanna to conquer the Underworld. Instead, she hands Dumuzid over to them. They put Dumuzid's feet, hands, and neck in the stocks and torture him using hot pokers. They strip him naked, do "evil" to him, and cover his face with his own garment. Finally, Dumuzid prays to Utu for help. Utu transforms Dumuzid into a creature that is part eagle and part snake, allowing him to escape back to Geshtinanna. In the text known as The Most Bitter Cry, Dumuzid is chased by the "seven evil deputies of the netherworld" and, as he is running, he falls into a river. Near an apple tree on the other bank, he is dragged into the Underworld, where everything simultaneously "exists" and "does not exist", perhaps indicating that they exist in insubstantial or immaterial forms.

A collection of lamentations for Dumuzid entitled In the Desert by the Early Grass describes Damu, the "dead anointed one", being dragged down to the Underworld by demons, who blindfold him, tie him up, and forbid him from sleeping. Damu's mother tries to follow him into the Underworld, but Damu is now a disembodied spirit, "lying in" the winds, "in the lightnings and in tornadoes". Damu's mother is also unable to eat the food or drink the water in the Underworld, because it is "bad". Damu travels along the road of the Underworld and encounters various spirits. He meets the ghost of a small child, who tells him that it is lost; the ghost of a singer agrees to accompany the child. Damu asks the spirits to send a message to his mother, but they cannot because they are dead and the living cannot hear the dead's voices. Damu, however, manages to tell his mother to dig up his blood and chop it into pieces. Damu's mother gives the congealed blood to Damu's sister Amashilama, who is a leech. Amashilama mixes the congealed blood into a brew of beer, which Damu must drink in order to be restored to life. Damu, however, realizes that he is dead and declares that he is not in the "grass which shall grow for his mother again", nor in the "waters which will rise". Damu's mother blesses him and Amashilama dies to join him in the Underworld. She tells him that "the day that dawns for you will also dawn for me; the day you see, I shall also see", referring to the fact that day in the world above is night in the Underworld.

Akkadian

In the myth of Adapa, Dumuzid and Ningishzida are the two doorkeepers of Anu, the god of the heavens, who speak out in favor of Adapa, the priest of Ea, as he stands trial before Anu. In Tablet VI of the standard Akkadian Epic of Gilgamesh, Ishtar (Inanna) attempts to seduce the hero Gilgamesh, but he rebuffs her, reminding her that she had struck Tammuz (Dumuzid), "the lover of [her] youth", decreeing that he should "keep weeping year after year". Gilgamesh describes Tammuz as a colorful allalu bird (possibly a European or Indian roller), whose wing has been broken and now spends all his time "in the woods crying 'My wing!'" (Tablet VI, section ii, lines 11–15). Gilgamesh may be referring to an alternative account of Dumuzid's death, different from the ones recorded in extant texts.

Anton Moortgat has interpreted Dumuzid as the antithesis of Gilgamesh: Gilgamesh refuses Ishtar's demand for him to become her lover, seeks immortality, and fails to find it; Dumuzid, by contrast, accepts Ishtar's offer and, as a result of her love, is able to spend half the year in Heaven, even though he is condemned to the Underworld for the other half. Mehmet-Ali Ataç further argues that the "Tammuz model" of immortality was far more prevalent in the ancient Near East than the "Gilgamesh model". In a chart of antediluvian generations in Babylonian and Biblical traditions, William Wolfgang Hallo associates Dumuzid with the composite half-man, half-fish counselor or culture hero (Apkallu) An-Enlilda, and suggests an equivalence between Dumuzid and Enoch in the Sethite Genealogy given in Genesis chapter 5.

Later worship

In the Bible

The cult of Ishtar and Tammuz may have been introduced to the Kingdom of Judah during the reign of King Manasseh and the Old Testament contains numerous allusions to them. Ezekiel 8:14 mentions Tammuz by name: "Then he brought me to the door of the gate of the Lord's house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto to me, 'Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these."

Ezekiel's testimony is the only direct mention of Tammuz in the Hebrew Bible, but the cult of Tammuz may also be alluded to in :

Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.

This passage may be describing the miniature gardens that women would plant in honor of Tammuz during his festival. , , and  all denounce sacrifices made "in the gardens", which may also be connected to the cult of Tammuz. Another possible allusion to Tammuz occurs in : "Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all." The subject of this passage is Antiochus IV Epiphanes and some scholars have interpreted the reference to the "one desired by women" in this passage as an indication that Antiochus may have persecuted the cult of Tammuz. There is no external evidence to support this reading, however, and it is much more probable that this epithet is merely a jibe at Antiochus's notorious cruelty towards all the women who fell in love with him.

The Hebrew Bible also contains references to Tammuz's consort Inanna-Ishtar.  and  mention "the Queen of Heaven", who is probably a syncretism of Inanna-Ishtar and the West Semitic goddess Astarte. The Song of Songs bears strong similarities to the Sumerian love poems involving Inanna and Dumuzid, particularly in its usage of natural symbolism to represent the lovers' physicality.  ("Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?") is almost certainly a reference to Inanna-Ishtar.

Classical antiquity

The myth of Inanna and Dumuzid later became the basis for the Greek myth of Aphrodite and Adonis. The Greek name  (Adōnis, ) is derived from the Canaanite word ʼadōn, meaning "lord". The earliest known Greek reference to Adonis comes from a fragment of a poem by the Lesbian poet Sappho, dating to the seventh century BC, in which a chorus of young girls asks Aphrodite what they can do to mourn Adonis's death. Aphrodite replies that they must beat their breasts and tear their tunics. Later recensions of the Adonis legend reveal that he was believed to have been slain by a wild boar during a hunting trip. According to Lucian's De Dea Syria, each year during the festival of Adonis, the Adonis River in Lebanon (now known as the Abraham River) ran red with blood.

In Greece, the myth of Adonis was associated with the festival of the Adonia, which was celebrated by Greek women every year in midsummer. The festival, which was evidently already celebrated in Lesbos by Sappho's time, seems to have first become popular in Athens in the mid-fifth century BC. At the start of the festival, the women would plant a "garden of Adonis", a small garden planted inside a small basket or a shallow piece of broken pottery containing a variety of quick-growing plants, such as lettuce and fennel, or even quick-sprouting grains such as wheat and barley. The women would then climb ladders to the roofs of their houses, where they would place the gardens out under the heat of the summer sun. The plants would sprout in the sunlight, but wither quickly in the heat. Then the women would mourn and lament loudly over the death of Adonis, tearing their clothes and beating their breasts in a public display of grief. The third century BC poet Euphorion of Chalcis remarked in his Hyacinth that "Only Cocytus washed the wounds of Adonis".

Survival into the Christian Era

The Church Father Jerome records in a letter dated to the year 395 AD that "Bethlehem... belonging now to us... was overshadowed by a grove of Tammuz, that is to say, Adonis, and in the cave where once the infant Christ cried, the lover of Venus was lamented." This same cave later became the site of the Church of the Nativity. The church historian Eusebius, however, does not mention pagans having ever worshipped in the cave, nor do any other early Christian writers. Peter Welten has argued that the cave was never dedicated to Tammuz and that Jerome misinterpreted Christian mourning over the Massacre of the Innocents as a pagan ritual over Tammuz's death. Joan E. Taylor has countered this contention by arguing that Jerome, as an educated man, could not have been so naïve as to mistake Christian mourning over the Massacre of the Innocents as a pagan ritual for Tammuz.

During the sixth century AD, some early Christians in the Middle East borrowed elements from poems of Ishtar mourning over the death of Tammuz into their own retellings of the Virgin Mary mourning over the death of her son Jesus. The Syrian writers Jacob of Serugh and Romanos the Melodist both wrote laments in which the Virgin Mary describes her compassion for her son at the foot of the cross in deeply personal terms closely resembling Ishtar's laments over the death of Tammuz.

Tammuz is the month of July in Iraqi Arabic and Levantine Arabic (see Arabic names of calendar months), as well as in the Assyrian calendar and Jewish calendar, and references to Tammuz appear in Arabic literature from the 9th to 11th centuries AD. In what purports to be a translation of an ancient Nabataean text by Qūthāmā the Babylonian, Ibn Wahshiyya (c. 9th-10th century AD), adds information on his own efforts to ascertain the identity of Tammuz, and his discovery of the full details of the legend of Tammuz in another Nabataean book: "How he summoned the king to worship the seven (planets) and the twelve (signs) and how the king put him to death several times in a cruel manner Tammuz coming to life again after each time, until at last he died; and behold! it was identical to the legend of St. George." Ibn Wahshiyya also adds that Tammuz lived in Babylonia before the coming of the Chaldeans and belonged to an ancient Mesopotamian tribe called Ganbân. On rituals related to Tammuz in his time, he adds that the Sabaeans in Harran and Babylonia still lamented the loss of Tammuz every July, but that the origin of the worship had been lost.

In the tenth century AD, the Arab traveler Al-Nadim wrote in his Kitab al-Fehrest that "All the Sabaeans of our time, those of Babylonia as well as those of Harran, lament and weep to this day over Tammuz at a festival which they, more particularly the women, hold in the month of the same name." Drawing from a work on Syriac calendar feast days, Al-Nadim describes a Tâ'ûz festival that took place in the middle of the month of Tammuz. Women bewailed the death of Tammuz at the hands of his master who was said to have "ground his bones in a mill and scattered them to the wind." Consequently, women would forgo the eating of ground foods during the festival time. The same festival is mentioned in the eleventh century by Ibn Athir, who recounts that it still took place every year at the appointed time along the banks of the Tigris river. Tammuz is still the name for the month of July in Iraqi Arabic.

As a "dying-and-rising god"

The late nineteenth-century Scottish anthropologist Sir James George Frazer wrote extensively about Tammuz in his monumental study of comparative religion The Golden Bough (the first edition of which was published in 1890) as well as in later works. Frazer claimed that Tammuz was just one example of the archetype of a "dying-and-rising god" found throughout all cultures. Frazer and others also saw Tammuz's Greek equivalent Adonis as a "dying-and-rising god". Origen discusses Adonis, whom he associates with Tammuz, in his Selecta in Ezechielem ( “Comments on Ezekiel”), noting that "they say that for a long time certain rites of initiation are conducted: first, that they weep for him, since he has died; second, that they rejoice for him because he has risen from the dead (apo nekrôn anastanti)."

Tammuz's categorization as a "dying-and-rising god" was based on the abbreviated Akkadian redaction of Inanna's Descent into the Underworld, which was missing the ending. Since numerous lamentations over the death of Dumuzid had already been translated, scholars filled in the missing ending by assuming that the reason for Ishtar's descent was because she was going to resurrect Dumuzid and that the text could therefore be assumed to end with Tammuz's resurrection. Then, in the middle of the twentieth century, the complete, unabridged, original Sumerian text of Inanna's Descent was finally translated, revealing that, instead of ending with Dumuzid's resurrection as had long been assumed, the text actually ended with Dumuzid's death.

The rescue of Dumuzid from the underworld was later found in the text Return of Dumuzid, translated in 1963. Biblical scholars Paul Eddy and Greg Boyd argued in 2007 that this text does not describe a triumph over death because Dumuzid must be replaced in the underworld by his sister, thus reinforcing the "inalterable power of the realm of the dead". However, other scholars have cited this as an  example of a god who was previously dead and risen again.

Literary references

The references to the cult of Tammuz preserved in the Bible and in Greco-Roman literature brought the story to the attention of western European writers. The story was popular in Early Modern England and appeared in a variety of works, including Sir Walter Raleigh's History of the World (1614), George Sandys's Dictionarium Relation of a Journey (1615), and Charles Stephanus's Dictionarium Historicam (1553). These have all been suggested as sources for Tammuz's most famous appearance in English literature as a demon in Book I of John Milton's Paradise Lost, lines 446–457:
THAMMUZ came next behind,
Whose annual wound in LEBANON allur'd
The SYRIAN Damsels to lament his fate
In amorous dittyes all a Summers day,
While smooth ADONIS from his native Rock
Ran purple to the Sea, suppos'd with blood
Of THAMMUZ yearly wounded: the Love-tale
Infected SION'S daughters with like heat,
Whose wanton passions in the sacred Porch
EZEKIEL saw, when by the Vision led
His eye survey'd the dark Idolatries
Of alienated JUDAH.
 Oscar Wilde, "Charmides"
And then each pigeon spread its milky van,
The bright car soared into the dawning sky
And like a cloud the aerial caravan
Passed over the Ægean silently,
Till the faint air was troubled with the song
From the wan mouths that call on bleeding Thammuz all night long

Family tree

See also

 History of Sumer
 Mesopotamian mythology

Notes

References

Bibliography

External links

 ETCSL: Texts and translations of Dumuzid myths (alternate site)

Antediluvian Sumerian kings
Characters in the Epic of Gilgamesh
Deities in the Hebrew Bible
Fertility gods
Inanna
Levantine mythology
Life-death-rebirth gods
Mesopotamian gods
Pastoral gods
Phoenician mythology
Sumerian kings
Underworld gods


Berteaucourt-les-Dames () is a commune in the Somme department in Hauts-de-France in northern France.

Geography
The commune is situated at the junction of the D12 and the D57 roads, between Amiens and  Abbeville.

Population

Places of interest
 Benedictine Abbey of St. Mary (Abbaye Sainte-Marie de Berteaucourt).

See also
Communes of the Somme department

References

External links

A website about the abbey (French)

Communes of Somme (department)


The Diocese of Rzeszów () is a Latin Church diocese of the Catholic Church located in the city of Rzeszów in the Ecclesiastical province of Przemyśl in Poland.

History
 March 25, 1992: Established as Diocese of Rzeszów from the Diocese of Przemyśl and Diocese of Tarnów

Leadership
 Bishops of Rzeszów (Roman rite)
 Bishop Kazimierz Górny (March 25, 1992 – June 14, 2013)
 Bishop Jan Wątroba (since July 19, 2013)

See also
Roman Catholicism in Poland

Sources
 GCatholic.org
 Catholic Hierarchy
  Diocese website
 Major Seminary of Rzeszów

References

Roman Catholic dioceses in Poland
Christian organizations established in 1992
Rzeszów
Roman Catholic dioceses and prelatures established in the 20th century


Kingsley Udoh (born December 7, 1990) is a Nigerian footballer who plays as a central defender for Sunshine Stars.

Club career
He began his career with the Global Crystal Academy before moving to Akwa United F.C. in winter 2007. In January 2009, Udoh would move to Spanish side Atlético Madrid, but was not signed by the Spanish team. In February 2009 Udoh attracted interest from Olympiacos F.C. and Olympique Lyon. On 14 January 2010 he began a trial with FC Hansa Rostock. He returned to the Nigerian league in February 2010 and signed with Heartland of Owerri

In 2012, he left Nigeria to train with Uruguayan team C.A. Peñarol but failed to sign a contract. After a reported move to Colombian club Llaneros F.C. fell through, he returned to Heartland in January 2013. In December 2013, he joined league rivals Kano Pillars.

International career
He recently won the U-17 African and World titles with where Nigeria defeated Spain on penalties.

Udoh was called into the Nigeria camp for the 2008 African Nations Cup but was cut from the final 23-man squad. He did however make his debut for the Super Eagles in the warm-up game with Sudan which Nigeria won 2-0. Nigeria's manager Berti Vogts cited his inclusion as a way of gaining valuable experience. He has also played for the under-20 and Olympic Eagles.

Titles

References

External links

 Kingsley Udoh - Talents - CM Revolution

Nigerian expatriate men's footballers
Akwa United F.C. players
Kano Pillars F.C. players
Sunshine Stars F.C. players
Nigerian men's footballers
1990 births
Living people
Heartland F.C. players
Men's association football defenders
Nigeria men's international footballers


Twin Mountain is a mountain located in Greene County, New York.
Twin gets its name from its two summits; the lower, 3,590-ft (1,090 m) peak is about  to the southeast of the higher.
The mountain is part of the Devil's Path range of the Catskill Mountains.
To the northwest, Twin Mtn. is separated from Sugarloaf Mountain by Pecoy Notch; to the southeast, Twin Mtn. is separated from Indian Head Mountain by Jimmy Dolan Notch.

Twin Mountain stands within the watershed of the Hudson River, which drains into New York Bay.
The northwest end and northeast side of Twin Mtn. drain into the headwaters of Schoharie Creek, thence into the Mohawk River, and the Hudson River.
The southeast end of Twin Mtn. drains into Saw Kill, thence into Esopus Creek, and the Hudson River.
The southwest side of Twin drains into Beaver Kill, thence into Esopus Creek.

Twin Mountain is contained within New York's Catskill State Park.
The Devil's Path hiking trail traverses the summit ridge of Twin.
The Long Path, a  long-distance hiking trail through southeastern New York, is contiguous with this stretch of the Devil's Path.

Notes

See also
 List of mountains in New York

External links
 Twin Mountain Hiking Info Catskill 3500 Clu
  Peakbagger.com: Twin Mountain

Mountains of Greene County, New York
Catskill High Peaks


Didier Christophe (born 8 December 1956) is a French former professional football player and manager.

External links

External links

Profile on French federation official site

1956 births
Living people
Footballers from Rhône (department)
French men's footballers
France men's international footballers
Men's association football midfielders
AS Monaco FC players
Lille OSC players
Toulouse FC players
Stade Rennais F.C. players
Stade de Reims players
Grenoble Foot 38 players
Ligue 1 players
Ligue 2 players
French football managers
Pau FC managers
INF Vichy players


IMSAFE is the Aeronautical Information Manual's recommended mnemonic for aircraft pilots to use to assess their fitness to fly.

Definition
The mnemonic is:
 Illness - Is the pilot suffering from any illness or symptom of an illness which might affect them in flight?
 Medication - Is the pilot currently taking any drugs (prescription or over-the-counter)?
 Stress - Is the pilot overly worried about other factors in their life? The psychological pressures of everyday living on pilot fatigue can be a powerful distraction and consequently affect a pilot's performance.
 Alcohol - Although legal limits vary by jurisdiction (0.04 BAC, any consumption in the past 8 hours or current impairment in the USA), the pilot should consider their alcohol consumption within the last 8 to 24 hours.
 Fatigue - Has the pilot had sufficient sleep and adequate nutrition?
 Emotion - Has the pilot fully recovered from any extremely upsetting events such as the loss of a family member?

'E', while defined under the FAA as standing for Emotion, is considered by other international Aviation Authorities such as the CAA and CASA to stand for Eating, including ensuring proper hydration, sustenance, and correct nutrition.

In some instances one might also find the acronym written as IAMSAFE in which the first 'A' stands for Alimentation.

References

Aviation mnemonics
Aviation safety


Frederick Augustus Wolters (June 14, 1904 – December 29, 1990) was an American field hockey player who competed in the 1932 Summer Olympics.

In 1932, he was a member of the American field hockey team, which won the bronze medal. He played one match as back.

He was born in San Francisco, California and died in San Leandro, California.

External links

 Frederick Wolters at databaseOlympics.com

1904 births
1990 deaths
American male field hockey players
Field hockey players at the 1932 Summer Olympics
Olympic bronze medalists for the United States in field hockey
Medalists at the 1932 Summer Olympics


Heads of Agreement may refer to:

 Heads of agreement (law), a generally non-binding document, unless otherwise stated, outlining the main issues relevant to a tentative (partnership or other) agreement, prior to a full contract being drafted.
 Heads of Agreement (1981), a document proposing a solution to the Guatemalan claim to Belizean territory, whose rejection caused a security crisis in Belize


The Diocese of Zamość-Lubaczów () is a suffragan Latin diocese of the Catholic Church in the Ecclesiastical province of Przemyśl in Poland.

Its cathedral episcopal see is Katedra Zmartwychwstania Pańskiego i św. Tomasza Apostoła, a  World Heritage Site dedicated to Resurrection and the St. Thomas the Apostle, in the city of Zamość, Lubelskie. It also has
 a Co-cathedral: Konkatedra św. Stanisława, dedicated to Saint Stanislaus, in Lubaczów, Podkarpackie
 a Minor Basilica: Bazylika św. Antoniego z Padwy, in Radecznica, Lubelskie
 a second World Heritage Site: Cerkiew św.  Paraskewy, in Radruż, Podkarpackie.

History
 1991: Established as Apostolic Administration of Lubaczów, on territory split off from the Metropolitan Archdiocese of Lviv (in Ukraine)
 Promoted on 25 March 1992 as Diocese of Zamość – Lubaczów, having gained territory from the Diocese of Lublin
 Enjoyed Papal visits from the Polish Pope John Paul II in June 1991 and June 1999.

Statistics
As per 2014, it pastorally served 462,586 Catholics (94.9% of 487,500 total) on 8,144 km² in 185 parishes and 4 missions with 478 priests (451 diocesan, 27 religious), 173 lay religious (27 brothers, 146 sisters) and 45 seminarians.

Episcopal ordinaries
(all Roman rite)

Suffragan Bishops of Zamość-Lubaczów
 Jan Śrutwa (25 March 1992 – retired 5 August 2006); previously Titular Bishop of Liberalia (1984.07.25 – 1992.03.25) as Auxiliary Bishop of Diocese of Lublin (Poland) (1984.07.25 – 1992.03.25)
 Wacław Depo (5 August 2006 – 29 December 2011), next Metropolitan Archbishop of Częstochowa (Poland) (2011.12.29 – ...)
 Marian Rojek (30 June 2012 – ... ), previously Titular Bishop of Tisedi (2005.12.21 – 2012.06.30) as Auxiliary Bishop of Archdiocese of Przemyśl (Poland) (2005.12.21 – 2012.06.30).

See also
 List of Catholic dioceses in Poland
 Roman Catholicism in Poland

Sources and external links
 GCatholic.org - data for all sections
 Catholic Hierarchy
 Diocese website

Roman Catholic dioceses in Poland
Roman Catholic dioceses established in 1991
1991 establishments in Poland


Jack Evans may refer to:

Sports

Football
 Jack Evans (footballer, born 1889) (1889–1971), Welsh international footballer
 Jack Evans (footballer, born 1891) (1891–1966), Australian rules footballer for Melbourne
 Jack Evans (American football) (1905–1980), American football player
 Jack Evans (footballer, born 1908) (1908–1960), Australian rules footballer for Geelong
 Jack Evans (footballer, born 1930), Australian rules footballer for St Kilda
 Jack Evans (footballer, born 1993), English footballer
 Jack Evans (footballer, born 1998), Welsh footballer
 Jack Evans (footballer, born 2000), English footballer

Rugby
 Jack Evans (rugby, born 1871) (1871–1924), rugby union and rugby league footballer who played in the 1890s
 Jack Evans (rugby union, born 1875) (1875–1947), for Wales and Blaina
 Jack Elwyn Evans (1897–1941), rugby union and rugby league footballer who played in the 1920s for Wales
 Jack Evans (English rugby league, born 1897) (1897–1940), rugby league footballer who played in the 1920s
 Jack Evans (rugby, 1940s–1950s), rugby union, and rugby league footballer for Newport (RU), Great Britain (RL), Wales and Hunslet

Other sports
 Jack Evans (ice hockey) (1928–1996), Canadian hockey player and coach in the NHL
 Jack Evans (wrestler) (born 1982), American

Politics
Jack Wilson Evans (1922–1997), mayor of Dallas, Texas, 1981–1983
Jack Evans (Australian politician) (1928–2009), Australian senator
Jack Evans (Washington, D.C. politician) (born 1953), member of the Council of the District of Columbia

Others
Jack Evans (musician) (born 1953), American drummer and composer in Reverend Zen
Jack Evans (EastEnders), a minor character in the BBC soap EastEnders

See also
John Evans (disambiguation)


Isabelle Harriet Lucas (3 December 1927 – 24 February 1997) was a Canadian-born British actress and singer.

Life and career
Isabelle Lucas was born in Toronto, Ontario, Canada, to a chef from Barbados who worked on the Canadian Pacific Railway. Lucas acted in amateur productions as a teenager in Toronto.

She moved to London in 1954 after performing in amateur productions in Toronto. She made her first West End appearance in the show The Jazz Train in 1955. She also performed in Walk a Crooked Mile (1959) and Funny Girl. She appeared in film and television roles during the 1950s and 1960s, including Miracle in Soho (1957).

Lucas's first major television role was in The Fosters (broadcast on ITV between 9 April 1976 and 9 July 1977), the first British sitcom to have an all-Black cast, in which she played the part of Pearl Foster, wife of Norman Beaton's lead character. Following this series she appeared in several minor British dramas and films. In 1985 she appeared in EastEnders. At the end of the 1980s she joined the long-running BBC Schools' show You and Me, and remained with it as a presenter until it finished in 1992. Lucas made several guest appearances in May to December from 1989 to 1992. Also in 1989 she appeared as Gertrude in the CBBC series Bluebirds. Her career ended in 1994 after an appearance in Mama Lou.

Lucas died in 1997 after a heart attack.

References

Further reading
 Stephen Bourne, "Lucas, Isabelle Harriet (1927–1997)", Oxford Dictionary of National Biography, Oxford University Press, September 2013 accessed 15 January 2015.

External links

1927 births
1997 deaths
20th-century Canadian actresses
20th-century English actresses
20th-century English singers
Actresses from Toronto
Black Canadian actresses
Canadian emigrants to England
Canadian expatriate actresses in the United Kingdom
Canadian expatriates in England
Canadian people of Barbadian descent
English musical theatre actresses
English people of Barbadian descent
English television actresses
Singers from Toronto
20th-century English women singers
20th-century Canadian women singers


Fakevox (stylised in all caps) is the debut album by Japanese electronic music band Plus-Tech Squeeze Box, which was released in Japan on September 15, 2000, and in the United Kingdom on January 7, 2002. It was later re-released in Japan on April 15, 2005 with a different bonus track and included a music video.

Track listing

Original Japanese release
"Channel No.17"
"Early RISER"
"A Day in the Radio"
"Test Room"
"Rocket coaster"
"Scene1-launch a spaceship into space →"
"☆"
"White Drops"
"MILK TEA"
"Scene2-citybilly lived happily ever after →"
"Sneaker Song!"
"Clover"
"Rocket coaster (Fab Cushion Remix)"
"A Day in the Radio (micro mach machine Remix)"

English release
"Channel No.17"
"Early Riser"
"A Day in the Radio"
"Test Room"
"Rocket Coaster"
"Scene 1-Launch a Spaceship Into Space"
"☆"
"White Drops"
"Milk Tea"
"Scene 2-Citybilly Lived Happily Ever After"
"Sneaker Song"
"Clover"

Japanese re-release (2005) [VMSD-007]
"Channel No.17" (1:17)
"early RISER" (2:48)
"A Day in the Radio" (3:34)
"Test Room" (3:45)
"rocket coaster" (3:05)
"Scene1-launch a spaceship into space →" (0:28]
"☆" (4:12)
"White Drops" (3:05)
"MILK TEA" (3:19)
"Scene2-citybilly lived happily after →" (1:03)
"Sneaker Song!" (3:43)
"clove" (2:36)
"kitchen shock → (Pancake Partymix)" (5:17) [Bonus track]

Bonus Video Clip: "early RISER"

References

Plus-Tech Squeeze Box albums
2000 debut albums


Gran Hermano ("Big Brother" in Spanish) is the name of several versions of the reality TV series Big Brother. It may refer to:

 Gran Hermano (American TV series)
 Gran Hermano (Argentine TV series)
 Gran Hermano (Chilean TV series)
 Gran Hermano (Colombian TV series)
 Gran Hermano  (Ecuadorian TV series)
 Gran Hermano  del Pacífico (Ecuador, Chile and Peru)
 Gran Hermano (Spanish TV series)

See also
Big Brother (TV series), the international franchise
Big Brother (disambiguation)


The purpose of electromechanical modeling is to model and simulate an electromechanical system, such that its physical parameters can be examined before the actual system is built. Parameter estimation utilizing different estimation theory coupled with physical experiments and physical realization by doing proper stability criteria evaluation of the overall system is the major objective of electromechanical modeling. Theory driven mathematical model can be used or applied to other system to judge the performance of the joint system as a whole. This is a well known and proven technique for designing large control system for industrial as well as academic multi-disciplinary complex system. This technique is also being employed in MEMS technology recently.

Different types of mathematical modeling

The modeling of purely mechanical systems is mainly based on the Lagrangian which is a function of the generalized coordinates and the associated velocities. If all forces are derivable from a potential, then the time behavior of the dynamical systems is completely determined. For simple mechanical systems, the Lagrangian is defined as the difference of the kinetic energy and the potential energy.

There exists a similar approach for electrical system. By means of the electrical coenergy and well defined power quantities, the equations of motions are uniquely defined. The currents of the inductors and the voltage drops across the capacitors play the role of the generalized coordinates. All constraints, for instance caused by the Kirchhoff laws, are eliminated from the considerations. After that, a suitable transfer function is to be derived from the system parameters which eventually governs the behavior of the system.

In consequence, we have quantities (kinetic and potential energy, generalized forces) which determine the mechanical part and quantities (coenergy, powers) for the description of the electrical part. This offers a combination of the mechanical and electrical parts by means of an energy approach. As a result, an extended Lagrangian format is produced.

See also
Mechatronics
Mechanical–electrical analogies

References

__notoc__
Electromechanical engineering
Mechanics
Electrodynamics
Microelectronic_and_microelectromechanical_systems


A set of heads of agreement, heads of terms, or letter of intent is a non-binding document outlining the main issues relevant to a tentative sale, partnership, or other agreement.

A heads of agreement document will only be enforceable when it is adopted into a parent contract and is subsequently agreed upon, unless otherwise stated. Until that point, a heads of agreement will not be legally binding. However, such documents can become legally binding if the agreement document contains terms or language which explicitly indicates an intention to be legally bound. Equally, a letter which contains no expression of whether its terms were intended to be binding can be found to be binding due to language used. This is also dependent on the circumstances of the transaction and includes the conduct of the parties themselves.

A key function of Heads of Terms is to assist in the identification of critical issues as early as possible during negotiations which could stop a transaction going ahead.

Commercial property transaction
In a commercial property transaction in the UK, a heads of agreement is often known as the heads of terms (HOTS). The main purpose of the heads of terms is to identify and highlight the requirements of both the seller and the purchaser of the property. There are a number of advantages of using the heads of terms. For instance, by carrying this out, both parties will fully understand what they are subject to, and can reduce or abolish any misunderstandings from either party. The heads of terms normally contains the following information:
 Details of the property seller
 Details of the property purchaser
 Address of the commercial property
 Details of the commercial property
 The purchase price both parties have agreed to
 The payment information
 Any special conditions
 Transaction completion date

An agreement made in writing, signed by all parties, including the terms expressly agreed by the parties and evidencing offer, acceptance, consideration and intention to create legal relations is likely to be treated as a binding contract because such contents reflect the requirements of the Law of Property (Miscellaneous Provisions) Act 1989, which states (in section 2) that "a contract for the sale or other disposition of an interest in land can only be made in writing and only by incorporating all the terms which the parties have expressly agreed in one document or, where contracts are exchanged, in each".

See also
Fletcher Challenge Energy Ltd v Electricity Corp of New Zealand Ltd [2002] 2 NZLR 433
RTS Flexible Systems Ltd v Molkerei Alois Müller GmbH & Co KG [2008]
Letter of intent
Memorandum of understanding
Term sheet

References

Contract law


DeWitt "Snuffy" Jenkins (October 27, 1908 – April 29, 1990) was an American old time banjo player and an early proponent of the three-finger banjo style.

Biography
Jenkins was born in Harris, North Carolina, as the last of ten children. He began playing the fiddle as a plucked instrument, switched to guitar and later to a home-made banjo he and his brother Verl had built. He bought his first real banjo in 1927, and soon fell under the influence of  Smith Hammett and Rex Brooks, two early banjo players who did much for the development of Jenkins' style. In 1934, he appeared on the radio show Crazy Water Barn Dance over WBT in Charlotte, North Carolina with his newly formed group, the Jenkins String Band. The string band comprised Snuffy Jenkins on banjo, his brother Verl Jenkins on fiddle and a cousin on guitar. During this time, Jenkins also played in the W.O.W. String Band.

In 1936, he joined J. E. Mainer's Mountaineers as banjo player performing at local radio station WSPA in Spartanburg. The next year, in 1937, the Mountaineers were hired to perform over WIS in Columbia. The announcer of radio station WIS was Byron "The Old Hired Hand" Parker and he almost immediately took over the Mountaineers renaming them  Byron Parker's Hillbillies. The Hillbillies, consisting of J. E. Mainer on fiddle, Jenkins on banjo, George Morris and Leonard Stokes on guitars, later recorded – without Byron Parker – under the name of J. E. Mainer's Mountaineers. J. E. Mainer soon left, and was replaced by Verl Jenkins on fiddle and Clyde Robbins on guitar.

In 1939, Parker hired Homer Sherrill on fiddle; Mainer, Stokes and Morris had left earlier. Parker changed the group's name to The WIS Hillbillies and in 1947, Julian "Greasy" Medlin, a guitar player and a veteran of the medicine show circuit, along with the bass player Ira Dimmery were added to the Hillbillies. The WIS Hillbillies mainly did minstrel shows with comedy skits as Jenkins dressed up in baggy pants while "Greasy" wore blackface. It was around this time Byron Parker gave Jenkins his nickname "Snuffy" because he used to wipe his nose with his sleeve during one of the skits. Byron Parker died in 1948, and Jenkins and Sherrill, who had taken over the band, changed  its name to The Hired Hands in Parker's memory.

In 1949, Sherrill and Jenkins recorded with Jim Eanes on two sides of a 78 rpm release for Capitol. In 1953, The Hired Hands appeared on television at WIS-TV and in 1955, they added guitarist Bill Rea. In 1956, folklorist Mike Seeger recorded Jenkins (accompanied by Ira Dimmery on guitar) for a Folkways sampler album of three-finger banjo styles.  The Hired Hands first recorded as a group for Folk-Lyric in 1962. During the 1960s, they performed on several folk and bluegrass festivals.

When Jenkins was semi-retired in the 1960s he worked as a car salesman in South Carolina.

In 1979, the surviving members of The Hired Hands were invited to stage an old time medicine show in the hamlet of Bailey, North Carolina. The success of the show led the North Carolina Public Television to produce the "Free Show Tonight" which aired over PBS. The Hired Hands also performed their medicine show at the Smithsonian Institution and in 1983, at the American Place Theater in New York City.

Legacy
Despite persistent rumours, Jenkins did not teach Earl Scruggs how to play the banjo, according to an interview with Jenkins, conducted by Tony Trischka on October 17, 1984. On the other hand, there is no doubt that Jenkins did indeed influence Don Reno with his picking and Scruggs does name Jenkins as a major influence.

A music festival, recently revived after a 20-year hiatus, in honor of Snuffy Jenkins is held annually in Rutherford County, NC (Snuffy's birthplace).  The Snuffy Jenkins Festival features bluegrass and old-time music, and includes historical talks and discussions of Snuffy's life and music as well as related discussions about the contributions of other innovative banjo players from the region:  Rex Brooks, Smith Hammett, and Earl Scruggs.

Discography

Footnotes

References
 Bogdanov, Vladimir - Woodstra, Chris - Erlewine, Stephen Thomas (2003) All Music Guide to Country: The Definitive Guide to Country Music
 Carlin, Richard (2003) Country Music: A Biographical Dictionary
 Erbsen, Wayne (2003) Laura Boosinger, Rural Roots of Bluegrass: Songs, Stories & History
 Jones, Loyal (2008) Country Music Humorists and Comedians
 Russell, Tony (2007) Country Music Originals: The Legends and the Lost
 Scully, Michael F. (2008) The Never-Ending Revival: Rounder Records and the Folk Alliance
 Trischka, Tony - Wernick, Pete (1988) Masters of the 5-String Banjo, 1988

External links

Singer-songwriters from North Carolina
American banjoists
American country singer-songwriters
1908 births
1990 deaths
20th-century American singer-songwriters
People from Rutherford County, North Carolina
Country musicians from North Carolina


Nelaug Station () is a railway station located at the village of Nelaug in Åmli municipality in Agder county, Norway.  The station sits just north of the lake Nelaug.  The station functions as a meeting station of the Sørlandsbanen and Arendalsbanen railway lines.  The Arendalsbanen line is a branch line that runs from Nelaug to Arendal Station.  Passengers from Oslo to Arendal must change trains at Nelaug.  The station was opened on 10 November 1910, and in 1935, a new building was completed.

History
Since 1910, Nelaug was a stop for the (originally narrow gauged) Treungen Line that was opened to Åmli.  In 1935, the Sørland Line was finished from Oslo to Nelaug. At the same time the southern part of the Treungen Line was converted to standard gauge.  Also at that time, a new station building was completed at Nelaug by the architects Bjarne Friis Baastad and Gudmund Hoel. From 1935 to 1938, Arendal was the terminal station of the Sørland Line, just like Kragerø Station had been from 1927 to 1935. In 1938 the line from Nelaug to Kristiansand Station was opened.

The traffic on the northern section of the Treungen Line was closed in 1967. The entire community of Nelaug, including store and school, is built up around the train station.

References

Railway stations in Åmli
Railway stations on the Sørlandet Line
Railway stations on the Arendal Line
Railway stations opened in 1910
1910 establishments in Norway
Railway stations in Norway opened in the 1910s


Valéria Szervánszky (born October 1947) is a Hungarian classical pianist, born in Budapest and now a resident of the United Kingdom.

Life

Szervánszky studied at the Franz Liszt Academy of Music in Budapest, Hungary with Pál Kadosa and György Kurtág. In 1973 she joined the highly prestigious class of Professor Hans Leygraf at the Staatliche Hochschule für Musik und Theater in Hannover in Germany, and on graduating returned to the Liszt Academy to teach the Exceptionally Gifted Children's Class with Professor Klára Máthé, where she also worked as an assistant to Professor Kadosa. Szervánszky also played for the cello class of Miklos Perényi. In 1979 she took up a position as professor of piano at Musashino Academy of Music in Tokyo and taught in Japan until moving to London in 1986.

Szervánszky is the daughter of the post-impressionist artist, Jenő Szervánszky and the niece of the composer, Endre Szervánszky and violinist, Péter Szervánszky.

Teaching and masterclasses
Szervánszky is active as both a pianist and teacher. She travels to Tokyo several times a year for master-classes and teaching. In London she teaches at the Purcell School for Young Musicians.

She is also in demand for music courses and has taught at the International Bartók Festival in Hungary, the British Kodály Academy, the twentieth-century music course at the Centre Acanthes, Avignon, the Orlando Festival in Holland and the International Musician's Seminar at Prussia Cove.

Performances
Since 1979, Szervánszky has concentrated primarily on the piano duo partnership with her husband, Ronald Cavaye and they have performed extensively in Europe and the Far East - particularly in Japan. They have broadcast for the BBC and Hungarian Radio and also recorded the Mozart concertos for two and three pianos and Stravinsky’s own arrangement of The Rite of Spring for piano duet, together with works by Ravel and Debussy.
They have also frequently worked with the Hungarian composer György Kurtág. In the autumn of 1996 Szervánszky directed Kurtág’s incidental music incorporated in a new production of Vladimir Nabokov's play Der Pol (The Pole) in Berlin, Paris (Paris Autumn Festival), Zurich and Lausanne. Szervánszky and Ronald Cavaye made the first complete CD recording of the first four volumes (solos, duets and two pianos) of Kurtág's collection of pieces Játékok – Games. At the 1994 International Bartók Festival they gave the Hungarian première of Kurtág’s Lebenslauf for two pianos and two basset horns and have since performed the work in Budapest and London (with members of the London Sinfonietta). Szervánszky and Cavaye have written a guide for teachers and students to the first volume of Mikrokosmos by Béla Bartók, published in Japanese by the Zen-On Music Publishing Company.

Szervánszky is a Steinway Artist.

References

Classical piano duos
Hungarian classical pianists
Hungarian women pianists
1947 births
Living people
21st-century classical pianists
Women classical pianists
21st-century women pianists


Marie Smith may refer to:

Marie Smith Jones (1918–2008), last surviving speaker of the Eyak language of Southcentral Alaska
Marie Selika Williams, née Marie Smith, American coloratura soprano
Marie Smith (bowls), lawn bowler from Guernsey
Marie Smith (activist), activist in Portland, Oregon
Marie Rose (Delorme) Smith (1861-1960), Métis rancher, homesteader, medicine woman, midwife, and author.

See also

Maria Smith (disambiguation)
Mary Smith (disambiguation)


Dumuzid, titled the Fisherman, was a legendary Sumerian king of Uruk listed originating from Kuara. According to legend, in the one-hundredth year of his reign, he was captured by Enmebaragesi.

Sumerian King List

The primary source of information comes from the Sumerian King List:

Dumuzid, the fisherman, whose city was Kuara, ruled for 100 years.He (Dumuzid) was taken captive by the (single hand of Enmebaragesi).

According to scholars, the sequence of the first Uruk dynasty was fabricated during the Ur III period, which didn't include comments about some rulers. The fabrication of king Dumuzid could have been derived from an ideological representation of the positional relationship, thought to have been practiced by the Ur III kings and their predecessors to Dumuzid in the myth of the holy wedding, and was added as a symbol of this act.

To be able to distinguish him from the god Dumuzid, the profession of fisherman and the origin from Kuara were assigned to him, probably from a cult in Kuara, where there is evidence of a temple of Dumuzid. The C version of the Sumerian King List contains the ending of his reign in hands of Enmebaragesi, this addition has been interpreted as a subsequent addition, which would give historical weight and justify the lack of expansion in the literary texts.

Possible role in the Tale of Gudam

The Tale of Gudam  is known from a single, one column tablet inscribed with 37 lines. The composition starts with the preparation of a festival for Inanna, in which Gudam participates, although his role remains doubtful. Gudam decides to ravage the city of Uruk, but is defeated by the little fisherman of Inanna.

It has been suggested that the "little fisherman of Inanna" was a corruption from the original reading of "the fisherman Dumuzi(d), the fisherman of Inanna(k)". However, this possibility cannot be conclusively proposed, and the identity of the fisherman ultimately remains unknown.

See also

 Sumerian King List
History of Sumer
 Uruk

Notes

References

Citations

Bibliography

Mittermayer, C. (2009) Enmerkara und der Herr von Arata: Ein ungleicher Wettstreit. OBO 239. Fribourg: Academic Press / Göttingen: Vandenhoeck & Ruprecht.
Bendt, Alster; Feldt, Laura (2004). "Gudam and the Bull of Heaven". Nederlands Instituut voor het Nabije Oosten. Assyria and Beyond. Studies Presented to Mogens Trolle Larsen.
 Marchesi, Gianni (2004). "Who Was Buried in the Royal Tombs of Ur? The Epigraphic and Textual Data". Orientalia NOVA SERIES.

Kings of Uruk
Sumerian kings
Fishers


The Diocese of Siedlce () is a Latin Church ecclesiastical territory or diocese of the Catholic Church in Poland. Its episcopal see is Siedlce. The Diocese of Siedlce is a suffragan diocese in the ecclesiastical province of the metropolitan Archdiocese of Lublin.

History
 June 30, 1818: Established as Diocese of Podlachia
 1867: Suppressed to Diocese of Lublin
 1918: Restored as Diocese of Podlachia
 October 28, 1925: Renamed as Diocese of Siedlce

Special churches
Minor Basilicas:
 Bazylika św. Anny (Sanktuarium Maryjne), Kodeń (Basilica of St. Ann)
 Bazylika św. Jana Chrzciciela Sanktuarium Maryjne, Parczew( Basilica of St. John the Baptist)
 Sanktuarium Maryjne, Leśna Podlaska

Leadership
 Bishops of Siedlce
 Bishop Kazimierz Gurda (since 2014.05.24)
 Bishop Zbigniew Kiernikowski (2002.03.28 – 2014.04.16)
 Bishop Jan Wiktor Nowak (1996.03.25 – 2002.03.25)
 Bishop Jan Mazur (1968.10.24 – 1996.03.25)
 Bishop Ignacy Świrski (1946.04.12 – 1968.03.25)
 Bishop Henryk Ignacy Przeździecki (1925.10.28 – 1939.05.09)
 Bishops of Podlachia (Roman rite)
 Bishop Henryk Ignacy Przeździecki (1918.09.24 – 1925.10.28)
 Bishop Piotr Paweł Beniamin Szymański (1856.09.18 – 1867)
 Bishop Jan Marceli Gutkowski (1826.07.03 – 1842.05.19)
 Bishop Feliks Łukasz Lewiński (1819.03.29 – 1825.04.05)

See also
Roman Catholicism in Poland
Eugene Rozhitsky, an Eastern Orthodox (later the Byzantine Catholic) priest who served the diocese

Sources
 GCatholic.org
 Catholic Hierarchy
  Diocese website

Roman Catholic dioceses in Poland
Christian organizations established in 1925
Roman Catholic dioceses and prelatures established in the 20th century


Saint James's Church () is a church in central Stockholm, Sweden, dedicated to apostle Saint James the Greater, patron saint of travellers. It is often mistakenly called St Jacob's. The confusion arises because Swedish, like many other languages, uses the same name for both James and Jacob.

Arguably the most central church in the Swedish capital, surrounded by the popular park Kungsträdgården, the Royal Opera, the square Gustav Adolfs torg; and near Sergels torg, the Royal Palace, and governmental office Rosenbad, the parish of the church was limited to 150 souls in the late 1980s, and was thus merged into the parish of the Stockholm Cathedral in 1989. A bust of Swedish tenor Jussi Björling (1911-1960) stands outside.

The church took a long time to complete.  As a consequence it includes a wide range of architectural styles, such as Late Gothic, Renaissance and Baroque.  The building is based on the design of multiple architects over the centuries: Willem Boy (1580–93), Hans Ferster (1635–43), Göran Joshuae Adelcrantz and Carl Hårleman (1723–35), Carl Möller and Agi Lindegren (1893–94).

History

The origin of the church dates back to a chapel belonging to the Solna parish (Solna Municipality now being one of the suburbs of Stockholm) and at the time built on the outskirts of the parish.  It is first mentioned in 1311, and archaeological excavations in 1948 and one more recently documented its location just south of the present church and reconstructions showed its extent was limited to 8×13 meters.
The parish itself is believed to be a century or so younger than the chapel as the church is first mentioned as ecclesia parrochialis in the 1430s.  For defensive purposes the demolition of the church, together with other churches on the ridges surrounding the medieval city, was ordered by King Gustav Vasa following the Reduction in 1527.  It is therefore believed the church was built in brick rather than wood, since the king needed bricks for his defensive structures.

However, in 1580 King John III ordered a church to be rebuilt on the same location, as part of his attempt to incorporate the urban conglomeration on the northern ridges into the city.  Construction on the present church was led by master-builder Heinrich van Huwen and started in 1588.  As completed by the time for the death of John III, the design of Willem Boy (c. 1520–1592) included a central nave flanked by two tall aisles resting on sandstone columns.

Charles IX's intentions to make the northern suburbs (today's Norrmalm) an independent city motivated him to order the church to be lengthened by two bays in 1630. The first Governor of Stockholm Klas Flemming employed master mason Hans Ferster and stone-cutter Heinrich Blume in 1633, which resulted in the star-ribbed vaults completed in 1642.  The following year the southern portico was begun by Blume together with the Renaissance gables of the transepts later destroyed in the fire of 1723.  The church could finally be inaugurated November 26, 1643, in the presence of Queen Christina.  At that time, the northern ridges had been divided into two parishes (the other being that of Klara Church) separated by the northbound esker Brunkebergsåsen.  However, the church interior was only partly completed and a sacristy was added in 1698.

A fire destroyed the roof in 1723.  A new central tower designed by Göran Joshuae Adelcrantz was inaugurated in 1739  The many steeples of the church was designed by Carl Hårleman.  The exterior was repainted in a grey-white colour in the 1770s.

During the 19th century, most of the 17th-century interior was hastily replaced, including both the southern and northern galleries, the retable, and the organ gallery.  Complaints from the parish regarding the now dark church, caused the galleries to be rebuilt again in 1825.  The church started using central heating in 1850 and gas lighting in 1862 – the 1.450 flames exceeding any other church in Stockholm.  All these modifications were, however, restored by the work of Carl Möller who favoured a Romantic Nationalistic Neo-Renaissance style in Sweden called Vasa-renässans and Agi Lindegren who worked in a multitude of styles adopted to various contexts.  The galleries were thus reshaped into Neo-Baroque and the church furnished with electric light.

An exterior restoration in 1910 gave the church a new copper roof and a sandstone socle.  A new restoration in 1932–37 resulted in the present rather bare interior, with no changes since except a minor restoration in 1969.

See also
 History of Stockholm
 Religion in Sweden
 Church of Sweden

Notes

References

External links

  - Official site

Churches in Stockholm
Churches in the Diocese of Stockholm (Church of Sweden)
Churches converted from the Roman Catholic Church to the Church of Sweden
Church buildings with domes