1 Exceptions are Thaïs (IV), a reformed prostitute, Scholastica (V[b]), nun and sister of Benedict (V[a]), and the unnamed, faithful wife of Julian Hospitaller (VIII).
2 Reames, ed., Middle English Legends of Women Saints.
3 See, e.g., Lees, ed., Medieval Masculinities; Hadley, ed., Masculinity in Medieval Europe; and Riches and Salih, eds., Gender and Holiness.
4 Compare Late Latin hagiographa, from Greek agios ("holy"), and graphai ("writings").
5 See below, p. 7, for some factors contributing to the post-medieval decline of the cult of saints. On early Christian saints and their social significance, see the important collection of essays by Brown, Society. On sanctity in the later Middle Ages, see Vauchez, Sainthood. For modern ecclesiastical attitudes to sainthood, see Woodward, Making Saints. For a comparative perspective, see Kieckhefer and Bond, eds., Sainthood.
6 On the early development of the saints' cults, the classic English study is still that of Brown, The Cult of the Saints. See also Wilson, ed. and intro., Saints and Their Cults, with valuable early bibliography; and Howard-Johnston and Hayward, eds., The Cult of Saints.
7 MacDonald, Christianizing Homer. See also the controversial historical reading of Davies, The Revolt of the Widows. The most recent English collection of the "Apocryphal Acts" of the Apostles is in Elliott, ed., The Apocryphal New Testament, pp. 227-533.
8 "Tribue nobis ex eius imitacione terrena despicere et celestium donorum semper participacione gaudere" (Legg, ed., The Sarum Missal, p. 331).
9 See Ward, Miracles and the Medieval Mind, and Finucane, Miracles and Pilgrims. Vauchez (in Sainthood) describes the development of the canonization process. Recently edited and translated Latin collections of miracles of individual saints include Sheingorn, The Book of Sainte Foy, and Whatley, The Saint of London. On the role of the saints' cults in late medieval English parish life, see Duffy, The Stripping of the Altars, pp. 155-205.
10 For an excellent brief overview of hagiography as it affects medieval England, see Reames and Vanderbilt, "Hagiography." For the Latin tradition, with special attention to Anglo-Latin, see also Townsend, "Hagiography." For a historian's recent introduction to hagiography in general and to a substantial chronological selection of hagiographic texts, see Head, ed., Medieval Hagiography, pp. xiii-xxxviii (with much relevant bibliography). Among book-length efforts to survey the genre of hagiography are Delehaye's classic (but now dated) study, The Legends of the Saints, the structuralist study by Elliot, Roads to Paradise, and the insightful but discursive essays by Heffernan in Sacred Biography. On the problematic relationship between history, biography, and hagiography, see Stancliffe, St. Martin and His Hagiographer, and Lawrence, St. Edmund of Abingdon. Delehaye's specialized study of the passio genre has still not been translated or superseded: Les passions des martyrs et les genres littéraires, second ed. The most recent English studies of the passio genre comprise gendered readings of the female martyr passio, e.g., by Wogan-Browne: "The Virgin's Tale"; see also Wogan-Browne and Burgess, eds., Virgin Lives and Holy Deaths, pp. xi-xix.
11 For descriptions of the history and ongoing projects of the Bollandists, visit their website at http://www.kbr.be/~socboll/.
12 Examples of the upsurge in the modern study of hagiography are the multi-volume collaborative history in progress under the direction of Guy Philippart, Hagiographies, Hagiographica, edited by Claudio Leonardi (founded in 1994), and the magisterial study of early Christian and early medieval hagiography by Berschin, Biographie und Epochenstil im lateinischen Mittelalter.
13 Studies relevant to England include Rollason, Saints and Relics in Anglo-Saxon England; Ridyard, The Royal Saints of Anglo-Saxon England; Lewis, The Cult of St Katherine of Alexandria; and various collections of essays such as Bonner, Rollason, and Stancliffe, eds., St. Cuthbert. For the Latin hagiographic background, see Michael Lapidge and R. C. Love, "The Latin Hagiography of England and Wales (600-1550)," in Philippart, 1994-, vol. 3 (2001), pp. 203-325.
14 See, e.g., Reames, "Mouvance and Interpretation in Late-Medieval Latin"; Winstead, Virgin Martyrs; Delany, Impolitic Bodies; Wogan-Browne, Saints' Lives and Women's Literary Culture; and Thompson, "The Legend of St. Agnes."
15 BHL 5415, 5439, and 8012.
16 The earliest surviving ME saints' lives, also from the Southwest Midlands, are the female martyrs' legends in the well-known and much edited "Katherine Group." See, e.g., Millett and Wogan-Browne, Medieval English Prose for Women.
17 Recent surveys are James E. Cross, "English Vernacular Saints' Lives Before 1000 A. D.," in Philippart, 1994-, vol. 2 (1996), pp. 413-27, and E. G. Whatley, "Late Old English Hagiography, ca. 950-1150," in Philippart, 1994-, vol. 2 (1996), pp. 429-99.
18 See Wogan-Browne, Saints' Lives and Women's Literary Culture, for discussion and bibliography relating to Anglo-Norman hagiography. A brief but valuable survey is M. Thiry-Stassin, "L'hagiographie en Anglo-Normand," in Philippart, 1994-, vol. 1 (1994), pp. 407-28. On Old French hagiography in general, some of which circulated in England, see most recently Robertson, The Medieval Saints' Lives.
19 A standard history of the factors underlying the shift from French to English in the thirteenth and fourteenth centuries, but bypassing the influence of the Church, is that of Baugh and Cable, A History of the English Language, pp. 126-57. For a searching overview of the political and cultural implications of the emergence of Middle English literature, see Nicholas Watson, "The Politics of Middle English Writing," in Wogan-Browne, et al., 1999, pp. 331-52.
20 See the survey and bibliography by Lawrence Muir, "Translations and Paraphrases of the Bible, and Commentaries," in MWME 2.381-409, 534-52. See also Robert Raymo, "Works of Religious and Philosophical Instruction," MWME 7.2255-2378, 2470-82.
21 Still the best single bibliography of ME saints' lives is that of Charlotte D'Evelyn, "Legends of Individual Saints," in MWME 2.561-635. A recent survey of ME hagiography is Manfred Görlach, "Middle English Legends, 1220-1530"; more specialized is Winstead, Virgin Martyrs. Heffernan, Sacred Biography, includes a good deal of scattered commentary on ME hagiography. A still useful literary-historical survey of Old and Middle English hagiography is that of Gordon H. Gerould, Saints' Legends, and the stylistic study by Theodor Wolpers, Die englische Heiligenlegende des Mittelalters, unfortunately never translated into English.
22 The standard survey of medieval Latin saints' legendaries is that of Philippart, Les légendiers latins.
23 Jacobus de Voragine, Legenda aurea, ed. Maggioni. See also the modern English translation by Ryan, The Golden Legend, and the useful selection by Stace, The Golden Legend: Selections. The standard study in English is that of Reames, The Legenda aurea: A Reexamination of Its Paradoxical History. For the influence of the Legenda aurea on ME hagiography, see Görlach, "Middle English Legends." Two important collections of essays, both edited by Dunn-Lardeau, are Legenda aurea, sept siècles de diffusion, and Legenda aurea - La légende dorée (XIIIe-XVe s.).
24 See, for example, Werner Williams-Krapp, "German and Dutch Translations of the Legenda aurea," in Dunn-Lardeau, Legenda aurea, sept siècles de diffusion, pp. 227-31.
25 Bokenham, Legendys of Hooly Wummen, ed. Serjeantson; see also the translation by Delany in A Legend of Holy Women.
26 Görlach, The Textual Tradition of the South English Legendary, pp. viii-x.
27 Görlach, "Middle English Legends," p. 477.
28 Caxton, The Golden Legend, ed. Ellis. Ellis' modern spelling version is now accessible online at http://www.catholic-forum.com/saints/golden000.htm. Another hagiographic collection produced by Caxton, his Vitas patrum, containing lives and sayings of the so-called desert fathers, which he left to Wynkyn de Worde to publish (1495), was translated quite closely from a French Vie des Pères (1486). The Life of St. Thaïs (IV; see below) derives ultimately from an anecdote in the Vitas patrum.
29 On the complex interrelationships of SEL, GiL, and GoL, see Görlach, The South English Legendary, Gilte Legende and Golden Legend.
30 Hamer and Russell, eds., Supplementary Lives.
31 For more on GiL see below, Chapter III, Introduction.
32 See the Introduction to Chapter IV for further information about the complicated textual history of NHC. Another legend from NHC, that of St. Anastasia (from a late recension of the collection), is translated into modern English by Winstead, Chaste Passions, pp. 44-48.
33 Mirk, Mirk's Festial, ed. Erbe; Speculum Sacerdotale, ed. Weatherly. Several of the texts edited by Reames in Middle English Legends of Women Saints are from the Festial and Speculum Sacerdotale.
34 See Upchurch, "The 'Goed Fyn' of Saint Alexius."
35 See most recently Winstead, Virgin Martyrs, pp. 112-46, and Görlach, "Middle English Legends," pp. 464-69.
36 Chaucer's contemporary John Gower included the legend of Pope Silvester and the Emperor Constantine in his Confessio amantis 2.3187-3496 (in The English Works of John Gower, ed. G. C. Macaulay, 1.216-24). On William Paris' life of St. Christine, see Winstead, Virgin Martyrs, pp. 83-85.
37 There is no separate bibliography of the individual lives as distinct from those composed for inclusion in legendaries. They are all listed together, seriatim, in D'Evelyn's alphabetical bibliography, "Legends of Individual Saints," in MWME 2.561-635.
38 The most recent brief introduction is in Wogan-Browne et al., eds., Idea of the Vernacular, pp. 195-96. See also Jankofsky, ed., The South English Legendary, and the various studies by Görlach cited in these notes. An older introduction, with bibliography, is that of D'Evelyn, in MWME 2.413-18, 556-59.
39 See, most recently, Pickering, "South English Legendary Style."
40 In the scansion example below, x and / indicate respectively unstressed and stressed syllables. || indicates the caesura between (normally) the fourth and fifth feet. I have not marked off the individual feet.
41 A breviary is a service book used by monks and other clerics in church services other than the Mass; such books contained not only the special prayers, psalms, chants, etc. for individual feast days, but frequently contained special "lections," or "lessons," to be read during the long night office on a given saint's feast day, abbreviated from longer vitae and passiones of such saints.
42 The Temporale cycle includes all the feasts closely associated with Christ, most of them occurring on different dates from year to year, hence the term "moveable" feasts. Among these are Advent Sunday (the fourth Sunday before 25 December, Christmas Day) and Easter itself, along with the Lenten feast Quadragesima, Ascension Day, and Whitsunday (Pentecost), whose dates each year are determined by the shifting date of Easter. Fixed days within the Temporale include Christmas Day, Circumcision (1 January), and Epiphany (6 January). See Hughes, Medieval Manuscripts for Mass and Office, pp. 6-12. On the complexities of the Temporale content of SEL, see most recently Liszka, "The South English Legendaries." Also important is the work of Pickering. See, among his many valuable studies, "The Southern Passion and the Ministry and Passion."
43 D'Evelyn and Mill, eds., The South English Legendary.
44 See Görlach, ed., An East Midland Revision of the South English Legendary.
45 Jankofsky, "Legenda Aurea Materials" and "National characteristics"; Heffernan, "Dangerous Sympathies."
46 See, e.g., "Shaping a Saint's Life," and Everyday Saints.
47 Prologue, line 66, in DM 1:1-3.
48 Prologue to the Life of St. Fabian, line 5, in ESEL.
49 Samson, "The South English Legendary," pp. 185-95.
The selection of Middle English saints' lives edited in this volume is designed, like other volumes in the Middle English Texts Series, for relative newcomers to medieval English language and literature (and in this case to hagiography), but it is hoped that the volume will also be of use to more experienced students and scholars seeking to engage more closely with saints' legends whose previous printed editions have provided little or no scholarly apparatus or aids to further research. It will be immediately obvious that the selection here focuses mainly, if not exclusively, on male saints.1 It was conceived as a complement to another volume of the Middle English Texts Series, devoted solely to female saints.2 The selection of holy men in the present volume is intended to be broadly representative of saints' lives in Middle English and of the classic types of hagiographic legend as these were presented to the lay public and less-literate clergy of late medieval England. The specific selection and ordering of legends is explained below, after a brief introduction to its larger context. It should be pointed out at the outset that the current selection was not made with any conscious agenda of problematizing the gender of these saints or of staking out a particular position in the burgeoning field of studies in masculinity.3 It is to be hoped, however, that while they were chosen with other criteria in mind, the legends printed here may prove interesting and relevant to readers pursuing questions of gender in religious narrative, as well as to those interested generally in vernacular hagiography and its sources, and in the vast flowering of Middle English devotional literature in the later Middle Ages.
While still officially espoused by modern Catholicism, the idea of personal sanctity, as embodied in the spectacularly holy lives and deaths that form the subject matter of Christian hagiography ("writings about the saints"),4 is no longer prominent in Western culture. But in the Christian communities of late antiquity and the Middle Ages it was widely accepted that God from time to time endowed an individual man or woman with special grace to live conspicuously according to the divine will and to wield supernatural power, either from the moment he or she was born, or after a decisive episode of conversion to an intensely committed Christian life as an adult.5 In this volume, it happens that of those saints whose lives are told in full, the former type (sanctity in birth) is exemplified only in Benedict, the latter (adult conversion) by Thaïs, Francis, and Julian, and, in his own way, by Jerome.
The gift of sanctifying grace was perceived to result not only in the saint's extraordinary degree of moral rectitude, religious zeal, unwavering faith in God, and compelling personal charisma and authority, but also in his or her acts of supernatural power, whether of healing, visionary foresight, exorcism (the ability to detect and expel demons), or, as with the martyr saints, unperturbed resistance to the pain of physical torture and mutilation. After foreseeing and experiencing a death (either by natural causes or by martyrdom) accompanied by further marvels, the saint's soul typically was reported to have ascended joyfully to Heaven where it could be expected to exercise another saintly power: namely, interceding with God in response to the prayers of the faithful. Soon afterwards, or in some cases years later, beginning in the community where the holy body was buried, the death date (depositio, lit. "laying to rest") came to be celebrated as an annual feast day of special church services, public festivities, and pilgrimage, and his or her name became a fixture in the festal calendars of churches wherever the saint's memory was revered, which in some cases eventually meant all over Christendom.6 For example, the cults of saints either buried in Rome or, like St. Andrew, buried in Greece but venerated early in Rome, were carried all over Europe partly by the report of pilgrims and gifts of relics and partly by the widespread adoption, from the seventh through the ninth centuries, of service books reflecting Roman liturgical customs.
In many churches, especially in the more literate monasteries where liturgies were more elaborate and hagiography more assiduously cultivated, it became customary on a celebrated saint's feast day to read selections from a written vita ("life") or, for a martyr, from a passio ("passion," lit., "suffering") recounting his or her torture and execution. Such works were sometimes composed within a generation or two of the saint's death by one of his or her followers or by a professional writer who would interview members of the community for information and anecdotes. In many cases, however, stories constituting the saint's legend might circulate orally for years, even centuries, before being written down.
The variety in the origins of the Latin vitae and passiones is represented in the present volume, albeit indirectly, in that the legends here are Middle English translations and adaptations, typically abbreviated and abridged in comparison with their Latin sources. Thus the ME legends of the martyrdoms of the apostle Andrew (I[a]) and of George (II[a]) are based closely on well-known anonymous or pseudonymous passiones for each saint that circulated widely in the Greek East and soon afterwards in Latin translations and redactions in western Europe and that were frequently copied into the great legendaries or "passionals" maintained by the great religious houses and some smaller churches. The story of George's martyrdom is typical of the passio genre in focusing only on the saint's arrest, interrogation, torture, and martyrdom, saying little or nothing about his earlier life and development as a Christian. Like many early passiones, that of George is a stylized fictional imagining of the martyrdom, which survives in many different versions, most of which derive from one or more "archetypes" composed in Greek up to two centuries after the putative date of the saint's late-third-century martyrdom proper.
The ME legends of Benedict and his sister Scholastica (the Life of St. Benedict, V[a], and the Life of St. Scholastica, V[b]), on the other hand, are based on the standard vita composed in Latin by Pope Gregory the Great in the late sixth century as the second book of his anthology of lives and miracles of recent Italian holy men and women (The Dialogues), and the Francis legend (VII) is based on the Latin life by Bonaventure, leader of the Franciscan order in the mid-thirteenth century. Gregory wrote about Benedict and his sister a generation or two after their deaths and had to rely on the oral traditions of communities at Benedict's cult sites. While few today would give total credence to everything Gregory records about Benedict, generally accepted as "historical" is at least the broad outline of Gregory's account of the saint's youthful retreat from urban culture into eremitic solitude, then rural missionary work and the founding of many monasteries in central Italy. Likewise, Bonaventure's life of Francis, completed in the 1260s, was based on two or more written vitae composed only thirty years earlier (shortly after the saint's death) by members of the Franciscan order who knew the saint well. While the conventions of hagiography encouraged these early biographers to idealize their subject in various ways, and to devote a great deal of space to miracles, their work nonetheless is believed to bring us close to the actual shape of Francis' life.
These written lives served not only to commemorate and glorify the dead saints, and to promote their cults as intercessors (more on this below), but they also frequently served as vehicles for instruction on certain points of doctrine. For example, in the Martyrdom of St. Andrew (I[a]), in the first dialogue between Andrew and his persecutor, the judge Egeus (lines 23-40) seeks to discredit Andrew's faith in the divinity of Christ by charging that Jesus' crucifixion showed His vulnerability and powerlessness. Andrew counters by insisting that, far from being evidence of weakness, His death on the Cross was itself an act of divine power and testified to Jesus' strength of will, since He predicted in advance the time and manner in which His death would happen. A similarly didactic dialogue occurs in John Lydgate's Saint Austin at Compton (VI) where an English knight argues vigorously in the archbishop's presence for his right to withhold the tithes demanded of him by the parish priest (lines 186-93). In this case, of course, the entire tale is framed in didactic terms as an exemplum (see below) illustrating the importance of paying tithes, and the dire consequences of withholding them.
The emphasis on the wealthy here implies that the poet expects people to imitate Francis' regular habit of making donations to the lepers, but the exhortation does not appear to be enjoining everyone to be physically intimate with them. More literal imitation of the saint seems to be implied, however, in Simon Winter's exhortations to Margaret of Clarence that in reading The Life of Saint Jerome (III[a]) she "may lerne and take ensample to lyve a Cristemannys lyfe in penaunce and straytnes" (lines 13-14). The widowed Margaret is thought to have adopted a semi-monastic lifestyle, which may well have included an ascetic regime similar to that practiced by Jerome, although in the Thames valley she would not experience the scorpions and searing heat suffered by Jerome in the Syrian desert.
Better represented in the current volume are individual miracle stories that circulated independently at first and only later became incorporated into a given saint's "dossier." The famous stories of St. George and the Dragon (II[b]) and St. Jerome and the Lion (III), as well as the less-well-known Saint Austin at Compton (VI), purport to record miracles performed by the saint in his lifetime, although they were unknown to the earliest hagiographers. Together with the posthumous miracle of Andrew and the Three Questions (I[b]) and the Life of St. Julian Hospitaller (VIII), these stories exemplify the tendency of medieval hagiography to merge at times with literary fiction and entertainment. In addition, the Andrew and Augustine miracles are also prominent examples of the prolific late medieval narrative genre of exempla or illustrative anecdotes, many of which were culled from saints' legends and from the thirteenth century onwards began to be collected for use by preachers to enliven their sermons. The short Life of St. Thaïs (IV) functions as just such an exemplum in the homily from which it is edited here.
The original plan for this volume aimed at a representation of the chronological history of medieval Christianity through its saints, while showcasing the main categories of saints as they appear in a variety of types and periods of Middle English hagiography, with a special focus on the British Isles in texts composed in the chief dialects of Middle English. As the work proceeded it became obvious that the original plan, calling for over twenty individual texts dealing with more than a dozen saints, was overly ambitious, given the relative lack of existing scholarship and consequent need for much detailed research, and the amount of research required not merely to edit the texts themselves but also to compile the introductions and notes. In the end, to expedite publication after far too long a delay (for which the principal editor is solely responsible), the broad scope of the volume as first envisaged has been reduced, while its basic criteria of selection have been retained.
The texts are arranged so as to constitute a "legendary history" of post-New Testament Christianity in seven parts. Legends such as those printed here, despite their historical unreliability in the eyes of modern scholars, provided generations of medieval people, both lay and clerical, with a stately procession of figures that constituted the Christian past, as well as being still "present" as glorious members of the body of Christ, the communion of saints. Thus the selection of saints in this volume begins with St. Andrew (I), representing the age of Jesus' immediate followers, the missionary apostles of the first century, whose apocryphal "acts" seem to have been composed mainly in the second and third centuries. Following the apostles are, successively, the age of martyrdom and persecution (St. George, II), the late antique age of patristic learning (St. Jerome, III) and of the desert hermits (St. Thaïs, IV), the monastic culture of the early Middle Ages (St. Benedict and St. Scholastica, V), and the conversion of the northern barbarians and establishment of the national churches (St. Austin, VI). The historical sequence then leaps forward many centuries to one of the Church's late bursts of spiritual and pastoral energy, as represented by St. Francis (VII), who in the thirteenth century preached an evangelical revival of apostolic poverty. Chapter VIII (a number that for learned medieval Christians signified the eternal peace destined to follow the end of historical time) features Julian the Hospitaller, an apparently mythical saint (one of several medieval reincarnations of Œdipus) whose legend is literally timeless in that it lacks any indication of when or where it is supposed to have taken place.
In addition to their historical significance for medieval readers, the saints featured here represent many of the principal types of Christian hero: apostle and martyr (Andrew), martyred layman and soldier (George), doctor of the church (Jerome), abbot and monastic founder (Benedict), virgin (Scholastica), pastoral bishop and missionary (Austin), and a lay founder of an order of mendicant friars who was also a mystic (Francis). Thaïs, the prostitute saint and desert solitary, is classified like Mary Magdalen and Mary of Egypt as "paenitens" (penitent) in the Bollandists' master bibliography of Latin hagiography.15 Julian Hospitaller fits the same category. However, in terms of the main divisions of saints recognized in the church liturgy, all the saints in this volume fall into one of three groups: apostle and martyr (Andrew), martyr (George), and confessor (everyone else).
The national coloring of the selection is less rich than originally envisaged. Only Austin of Canterbury, founder of the English church (VI), Andrew, patron saint of Scotland (I), and George (II) can be regarded as national saints of the British Isles, the latter two by adoption, since their original cults were in the distant East. Regional variety is, however, deliberately reflected in the mix of ME dialects. Two of the texts - St. Andrew and the Three Questions (I[b]) and the Life of St. Julian Hospitaller (VIII) - are in the Middle Scots dialect of the late fourteenth century. The Life of St. Thaïs (IV) is in an Anglo-Irish dialect of Middle English of the early fifteenth century. Two legends, those of St. Jerome (III) and St. Austin (VI) display different variants (and widely contrasting styles) of the greater London region's dialect in the early and later fifteenth century, while the episode of St. George and the Dragon (II[b]) is from the Northeast Midlands in the late fourteenth century. The remaining texts (Martyrdom of St. Andrew, I[a], and of St. George, II[b]; the Lives of Benedict and Scholastica, V; and the Life of St. Francis, VII) are in the dialect of the Southwest Midlands, the cradle of early Middle English hagiography, from around the turn of the thirteenth century.16 It will also be evident from this synopsis that the chronological range of the selection, from the thirteenth to the fifteenth century, covers the bulk of the Middle English period of the English language's development.
The ME saints' legends in this volume are drawn from two different and representative kinds of sources: nine of the twelve distinct items are from large, more or less organized collections of legends, while the remaining three are compositions originally independent of the known collections. This reflects the general pattern presented by the more than five hundred surviving Middle English legends concerning about three hundred saints. Most of them are found in either the South English Legendary (SEL) the Scottish Legendary (ScL), the Gilte Legende (GiL), or Caxton's Golden Legend (GoL). These large English legendaries in turn form part of a general European trend which begins with the appearance in the thirteenth century of several organized and selective collections of Latin legends. The saints represented in these new legendaries are on the whole only those widely venerated throughout the Western Church, and their legends are provided in considerably abridged and edited form. This combination of abbreviated legends and a selective roster of saints contrasted sharply with the bulky, multi-volume legendaries commonly found in the great monastic houses and larger churches and cathedrals.22 By far the most successful of the abbreviated collections was the Legenda aurea of the Dominican Jacobus de Voragine, finished around 1266.23 The rapid circulation of manuscripts of the Legenda aurea, aided no doubt by the high degree of mobility of the Dominicans, Franciscans, and other new orders of friars, must have helped spur the production of vernacular legendaries of similar types, even when, as is true of the Middle English SEL, the Legenda aurea was not initially the main source of the vernacular legendary. Vernacular legendaries of this sort were compiled from the late thirteenth to the fifteenth century in languages as diverse as Occitan (Provençal), French, Dutch, Low German, High German, Catalan, Castilian, Czech, and Hungarian.24 In England and some of the other continental countries, the early vernacular legendaries and individual legends tended to be composed in verse. After the fourteenth century the preferred medium is usually prose.
Most successful of the ME legendaries, at least to judge from the numbers of surviving copies, are the earliest and latest: the verse SEL and Caxton's prose GoL. SEL is extant, more or less complete, in twenty-five manuscripts (dated from the late thirteenth to the mid-fifteenth century), plus nineteen fragmentary manuscripts, with evidence of at least four lost manuscripts.26 Individual items from SEL survive in eighteen other manuscripts. In view of its early date and enduring influence, and also in view of the relative difficulty of its language and the lack of "user-friendly" editions, SEL is the most frequently represented source in this volume with six distinct items (chapters I[a], II, V, VII). A more detailed introduction and bibliographical notes to SEL follow later in this General Introduction.
Important for its place in early Scottish literary history, as well as for its intrinsic poetic quality, is ScL, a large, unified collection, which was aimed at a lowland Scots audience in the late fourteenth century, but did not apparently achieve wide circulation. From ScL are drawn two items in this volume (I[b] and VIII). The ScL legends are based mainly on versions in the Legenda aurea.
SEL is a large collection of Middle English versions of the lives of well-known saints of the Church at large as well as of Britain itself. As far as we know, it was the earliest attempt to provide a comprehensive legendary in Middle English. It survives in dozens of copies, none of which is precisely identical with any other, while many differ considerably not only as to which legends are included but also in some cases as to which version of a given saint's legend is selected. In other words, scribes felt free to adapt the collection to local interests and needs, not only omitting feasts of no importance to them but also adding texts for saints not represented in their master copy.
Despite this textual "instability," there is enough in common between the various extant copies for scholars to have posited the existence of an original core collection, usually designated the "Z" collection, compiled by an individual poet-translator in the Southwest Midlands of England, in the vicinity of Gloucester and Worcester. This unknown poet (sometimes linked with the author of Robert of Gloucester's Chronicle)39 was working probably in the decade after 1270. He writes in rough rhyming couplets, basically iambic in rhythm but with some irregularity as to the number of unstressed syllables before the stressed one in each foot. There are usually seven strong stresses per line (the "fourteener"), with a caesura dividing the line into two parts of respectively four feet and three feet, but sometimes either part may seem "light," i.e., lack sufficient syllables. A random short passage, lines 53-55 from the Martyrdom of St. Andrew (I[a]), will illustrate the flexibility with which the lines have to be scanned for reading aloud.40 Notice the frequent clusters of weak stresses that were evidently slurred lightly or swallowed altogether, sometimes with elision, as in line 53, where extra syllables proliferate awkwardly in the first four feet, whereas the next line (54), apart from examples of elision before a following vowel ("Andreu," he sede, "ich . . ."), is a perfectly regular iambic line. Trochaic juxtaposition of strong stresses (as in thou have, line 55) is also not uncommon.
The SEL-poet deals with each saint in legends that vary considerably in length (some have less than a hundred lines, but the longest, Thomas of Canterbury, is over a thousand). The SEL-poet seems to have adapted many of his chosen legends from individual Latin sources or composite sources not yet identified, although the most prolific modern scholar of SEL, Manfred Görlach, has always maintained that it must have been a Latin "office breviary" containing abbreviated versions of saints' lives.41 Görlach, however, could not identify such a breviary among those surviving from late medieval England. Complicating matters somewhat, Görlach discovered that after the poet-compiler had completed legends for the feasts occurring during the first half of the year, he must have acquired a copy of de Voragine's Legenda aurea and made use of the Legenda's lives of many saints from later in the calendar (e.g., the legend of St. Andrew the apostle), also using it to revise some already composed.
The SEL "Z" collection has not survived complete or uncontaminated. Its quondam existence is the widely accepted hypothesis of Görlach, building on the earlier researches of another German Anglicist, Carl Horstmann, who edited what he entitled The Early South English Legendary (ESEL) from a late-thirteenth-century manuscript. Oxford, Bodleian Library, Laud Miscellany 108 is the earliest surviving SEL manuscript and the most important witness to "Z," although it is incomplete and "disorderly." It originally contained about seventy-five legends. Görlach was unable to identify the precise provenance (place of origin) of the collection, but on dialectal grounds pointed to the area in and around Gloucester, where various religious houses could have provided the kind of library the SEL-author needed if, as it seems, he worked from a variety of hagiographic sources.
Görlach became convinced, after painstaking collation of items in dozens of SEL manuscripts, that after the Z compiler had completed a set of saints' legends the collection circulated for some years before it underwent considerable expansion and revision around 1300, probably in the same region, if not at the same center, as Z. This revision stage is known as the "A" collection, represented in several manuscripts of the early fourteenth century and later, containing up to ninety legends. The A reviser not only added legends of saints not included by Z, but he also may be the one to have added readings for both fixed and movable feasts normally associated with the "Temporale," although there are signs that the Z stage included such readings as well.42 The A reviser also added a new, more elaborate Prologue, and tinkered with many of the texts originally in Z, adding explanatory and sometimes humorous or satirical comments, as is pointed out where possible in the notes to the texts in this volume. Two of the A manuscripts are the basis of the second and most recent modern edition of SEL,43 which is the basis of the Martyrdom of St. George in this volume (II[a]), while we have used another A manuscript, Oxford, Bodleian Library, MS Ashmole 43, for some others (Martyrdom of St. Andrew, I[a]; Lives of St. Benedict and St. Scholastica, V, and St. Francis, VII). Further revisions occurred to the whole collection as it circulated more widely during the fourteenth century (including a version in the East Midland dialect, compiled around 1400),44 but its textual evolution seems to have more or less ceased by the end of the century. The largest single SEL collection is in another Bodleian manuscript, Bodley 779 (early fifteenth century), containing over 130 legends. Needless to say, a great deal more work remains to be done on the textual transmission of SEL.
Still uncertain, however, is the intended audience itself. Modern scholars initially assumed that SEL, with its calendar arrangement, was designed for use by the parish clergy or friars during church services for ordinary, mixed congregations, but this view has been challenged on the grounds that many of the saints celebrated in the collection (e.g., Mary of Egypt) were unlikely to have feast days at the parish level, that the SEL legends vary too greatly in length to be serviceable in a liturgical setting, and that the manuscripts themselves provide no evidence of such use. Neither of the two surviving prologues implies, much less mentions, a liturgical role for the legends, but rather both suggest a collection designed for continuous reading: "Telle ichelle bi reuwe of ham"47 ("I will relate them one after the other") and "Þei ich of alle ne mouwe nou3t telle : ichulle telle of some"48 ("Though I may not relate all of them, I will relate some"). Moreover, the often earthy, lively style and boisterous content seem closer to literary entertainment and satire than liturgical commemoration. Annie Samson has proposed, therefore, that the likely purpose of the collection was to provide Christian reading matter for the lower nobility and landed gentry, but her arguments have yet to be pursued.49 We hope that the SEL texts assembled in this volume will help stimulate further research on this and other aspects of this important medieval legendary, as well as on Middle English saints' legends in general.


Discover The Tony Kornheiser Show "Coefficient of Restitution"
Tony opens the show by talking about some of the big games in the NBA from the night before. Mike Freeman of Bleacher Report calls in to talk some NFL, Nigel gives the news, and during 'Old Guy Radio' James Carville and Jeff Ma call in with their weekend picks. Lastly, they close out the show by opening up the Mailbag.
Songs : Dan Bern "The Year by year Home Run totals of Barry Bonds" ; Mark Edgar Stuart "Remote Control"
Tony opens the show by talking about the NBA playoffs. Jason La Canfora of CBS Sports calls in to give his thoughts on the NFL Draft, Nigel gives the news, during Old Guy Radio Tony talks about the two plays he went to see while he was up in New York over the weekend, and they close out the show by opening up the Mailbag.Songs : Don Stewart "Stallion" , "Cozy Island Town"
Tony opens the show by talking about the Caps loss in Game 6, and about the NBA playoffs. Former NFL executive Mike Lombardi sits in to talk about the upcoming NFL Draft, and his new podcast, "The GM Shuffle". Nigel gives the news, and during Old Guy Radio Tony talks about the Kate Smith statue being taken down. They also about Steve Kerr's comments about the way Russell Westbrook handles press conferences, and they close out the show by opening up the Mailbag.Songs : Sean Paul "Little Bird" ; Eric in Outerspace "This Summer Really Blows"
Tony opens the show by talking about the NBA playoffs. Michael Wilbon calls in to talk some more basketball (and about the actual location of Toronto), Nigel gives the news, during Old Guy Radio, Tony talks a little bit about his trip to NYC and how crowded it is compared to DC, and they close out the show by opening up the Mailbag.Songs : Eric In Outerspace "Barely There" ; Landon Brough "Tangerine"
"Toronto : the jewel of the Midwest"


On March 28, 2018, at approximately 1:11 a.m., Dallas Police responded to a shooting call at the Holiday Inn Hotel located at 9089 Vantage Point Drive. The victim, Adane Weldekiros, a 72-year-old Ethiopian male, was discovered shot multiple times in the parking lot.
The suspect, Randal Terrell, a 34-year-old Black male, was taken into custody at the scene after confessing to shooting the victim. A firearm was recovered next to Terrell in an open briefcase at the time of his arrest. He was placed in jail for murder with a $100,000.00 bond.


text:
Q: ajax put is returning 500 internal server error I'm using django tastypie to implement a REST api but am running into a problem i can't figure out:
When I run a curl
curl -H "Content-Type: application/json" -X PUT --data '{"title": "my video", "date_created": "2007-03-07T14:48:22"}' http://localhost:8080/api/v1/video/1/

This works and changes the content as expected.
However when I try to do this through the browser with a call like:
 $.ajax({
    url: 'http://localhost:8080/api/v1/video/1/',
    type: 'PUT',
    data: JSON.stringify(mydata),
    success: check,
    dataType: 'text/html',
    error: function(jqXHR, textStatus, errorThrown) {
      alert(textStatus);
    },
});

I get a 500 Internal Server Error
I have no idea why this is....is this because browsers no longer support PUT? What's the proper work around?

A: I think you are using the incorrect dataType, try using jsonp.
May also be browser specific, from jQuery:

The type of request to make ("POST" or "GET"), default is "GET". Note:
  Other HTTP request methods, such as PUT and DELETE, can also be used
  here, but they are not supported by all browsers.

This link may also be useful: jquery - how to put json via ajax

redpajama_set_name: RedPajamaStackExchange


In today's world where people, buildings and other living things need safety and protection. There is a growing need for UAV technology to help fulfil remote monitoring missions.
Provide real-time information in emergency situations for enhanced control of situations.
UAVs help with pre-planning patrols and deployment in emergencies.
The use of UAVs and surveillance technologies help to keep us safe.
Upcoming 'bigger brother' to the Transition. With 24+ hours endurance and a payload capacity up to 10kg, the Reach is currently in development and is planned to be in production and available for purchase later this year.


text:
2018 set to be an 'interesting year' in the agricultural land market
Conor Finnerty
2018 is set to be an "interesting year" in the agricultural land market, the head of Sherry FitzGerald Country Homes, Farms and Estates, Roseanne De Vere Hunt, has said.
The latest analysis by Sherry FitzGerald Research has indicated that agricultural land values have increased by 0.9% in the opening quarter of the year.
This brings the annual growth rate in the 12 months to the end of March 2018 to 2.2%. As such the average price of farmland now stands at approximately €9,700/ac; values have increased in all regions, excluding the west, during the year.
Commenting on the overall market, De Vere Hunt outlined that some challenges lie ahead.
While buyer sentiment has improved and prices have strengthened, this trend could be destabilised as the Brexit headwinds continue to intensify.
Type and location
According to Sherry FitzGerald Research, both grassland and arable land enjoyed price increases in the quarter.
The average price of prime grassland grew by 0.7% in the quarter, while marginal grassland grew by 0.8%.
Meanwhile, prime arable farmland reportedly rose by 1.2%. As such, the average price of prime arable farmland nationally stood at approximately €11,650/ac at the end of the first quarter of the year, Sherry FitzGerald added.
Going by region, the south-east observed the strongest growth in the quarter – with the average price of farmland in the region increasing by 1.4%.
The south-west and the mid-east trailed marginally – recording growth of 1.2% and 1.1% respectively.
Annually, up until the end of the first quarter of this year, the midlands had recorded the largest inflation of prices at 3.9%; this was followed by the south-west and the south-east, where growth equalled 3.2% and 3.1% respectively
The west was the only region where a decline in prices was recorded over the 12-month period, with land values dropping by 0.8% year-on-year, Sherry FitzGerald noted.
Three consecutive quarters of growth
Continuing, the estate agent claimed that, following a stabilisation in early 2017, land values have now enjoyed three consecutive quarters of growth.
"Anecdotal evidence suggests that buyer sentiment continued its upwards trend in the quarter, following consistent improvements over the past year.
"Correspondingly, agents have noted an improvement in activity within the land market.
In recent times, banks have shown a greater willingness to finance farmers intent on increasing their holdings, who have clear and sustainable expansion plans.
"However, supply appears to be constrained across all regions, with many agents noting decreased supply levels – not only in the three months to March, but over the past year.
"A shortage in the availability of land for leasing, given that much is tied in long-term leases, has been cited as a primary catalyst behind current land price growth," the statement from Sherry FitzGerald Research noted.
Land sector education needs 'likely to transform' in the coming decades
Land Prices Sherry FitzGerald Research

redpajama_set_name: RedPajamaCommonCrawl


We keep ourselves a mystery partly because women like that and partly because we are afraid we might say something about ourselves that will make a woman judge us and never even wish to meet us. Did I make them feel stupid with my lack of tactfulness? What more do you think they should reveal?
Another issue with playing it safe and trying to cast a wide net is that you force the girl to switch her screening process over to depend more heavily on superficial things like looks, height etc. These guys are all smart and really funny! Your hard work surely has paid off. What makes you think that? What happened to the Top Secret profiles?
Can you give some tips or examples, how to have a good profile intro? Best to keep things brief. Again thank you for your advice. They are the ones in the dead center of the Mediocrity Bell Curve. Just go on a date, tuticorin thermal power station tenders dating get some drinks and get to know each other.
Dustin and Mike are spot on. As a guy I felt my profile was different and creative but I still need more tweaked on it.
Women are very attracted to intelligence. Not really any responses but much more interest.
Then, yesterday, I read this really great profile. There are many types of intelligence.


Yesterday, I professed my love of San Diego, and showed some pictures of its beauty. But San Diego is not just beautiful, it is artsy and unique. Now, I am not the artsy type, mostly because I have no artistic talent, but I do love to look at and appreciate artwork.
The San Diego Museum of Contemporary Art just opened its new exhibit entitled "Viva la Revolución: A Dialogue with the Urban Landscape," and it includes artwork in the museum and pieces throughout the city that were commissioned for the exhibit. If you go to the museum's website, you can download a map of the art, and then you can go on a little scavenger hunt to try to find it.
Two Sundays ago, Matt and I drove around seeking out the artwork.
We started in South Park, of course, because that is the neighborhood we live in (and the best neighborhood in San Diego). South Park was lucky enough to have a mural done by Shepard Fairey, who is best known for his iconic Obama and his Obey work.
Next, we headed to Hillcrest to see the other Shepard Fairey artwork, which critiques our consumer culture yet is ironically placed on the side of an Urban Outfitters.
Next we headed downtown. This piece by Os Gemeos (from Brazil) is on the side of Horton Plaza.
This piece is by Swoon.
This piece is by Invader (from France).
This eye is by JR (from France).
Here is more art we saw throughout our journey, some commissioned by the museum and some not.
Seeking out art was a very fun way to spend a Sunday afternoon. If you live nearby, print out a map and go on an art scavenger hunt.


text:
General Kodendera Subayya Thimayya  (31 March 1906 – 18 December 1965) was a distinguished soldier of the Indian Army who served as Chief of Army Staff from 1957 to 1961 in the crucial years leading up to the conflict with China in 1962. Gen. Thimayya was the only Indian to command an Infantry brigade in battle during the Second World War and is regarded as the most distinguished combat officer the Indian Army has produced. After the Korean War, Thimayya headed a United Nations unit dealing with the repatriation of prisoners of war. After his retirement from the Army, he was appointed Commander of the United Nations Peace Keeping Force in Cyprus from July 1964 to December 1965 and died in Cyprus while on active duty on 18 December 1965.

Early life and education
Kodandera Subayya Thimayya was born in Madikeri, the district town of Kodagu (formerly known as Coorg), Karnataka, on 31 March 1906, to Subayya and Sitamma. His family was one of the leading coffee planters in the area. His mother, Sitamma, was highly educated and a social worker. She was the recipient of Kaisar-e-Hind Medal, in recognition of her work in public service. Thimayya was the third of six children in his family. The eldest was Ponappa (m) (known as Ponnu), then Thimayya (known in the family as Dubbu, and by the British as Timmy), followed by Gangu (f), Dachu (f), Amavva (f) (known as Amie) and finally Somayya (m) (known as Freddie). All the three boys of the family rose to become officers in the Indian Army.

On his father's side, Thimayya belonged to the Kodendera clan to which India's first commander-in-chief Cariappa also belonged (his uncle in fact). His mother, Cheppudi Chittauwa (or Cheppusi Chittavva), was from the Cheppudira family. His wife, Nina Thimayya, was a recipient of the Kaisar-e-Hind Medal for her philanthropic contribution during the 1935 Quetta earthquake. His maternal uncle, C.B. Ponnappa, was in the first batch of commissioned Indian officers from the Indore defence school and a batchmate of Cariappa. Desiring that he receive a good education, his family sent Thimayya, at the age of eight years, to St. Joseph's College in Coonoor, a convent run by Irish brothers. Later, Thimayya was sent to Bishop Cotton Boys' School in Bangalore, along with his brothers. After completing school, Thimayya was sent to the Prince of Wales Royal Indian Military College for military training and a stepping stone for a commission in the Indian Army. His elder brother Ponnappa (later joined INA) as well as younger brother Somayya (died in a mine accident in 1947–48 Kashmir operations) also joined the Indian army. Following his graduation from RIMC, "Timmy", as he was affectionately known, was one of only six Indian cadets selected for further training at the Royal Military College, Sandhurst.

Early career

After completing his training, he was commissioned into the Indian Army on 4 February 1926 as a Second Lieutenant. Amongst the other newly commissioned officers in his batch was Pran Nath Thapar, who would one day succeed Thimayya as Chief of Army Staff. Thimayya was subsequently attached to the Highland Light Infantry as was the norm then, prior to a permanent posting with a regiment of the British Indian Army. He was soon posted to the 4th Battalion of the 19th Hyderabad Regiment (now Kumaon Regiment), with date from 28 May 1927. Appointed the regimental adjutant in September 1930, Thimayya honed his soldiering skills on that famous training ground in the Northwest Frontier (present-day Pakistan), battling recalcitrant Pathan tribals.

In January 1935, Thimayya married Nina Cariappa (no relation to K M Cariappa). On 20 March 1936, they had a daughter, Mireille. The same April, Thimayya was posted as an Adjutant at the University Training Corps in Madras, as a fitting example for young Indian undergraduates interested in joining the Indian Army, of what a good soldier should be.

Second World War
After this tenure, Thimayya was posted to his battalion in Singapore. In early 1941, he was promoted to the acting rank of Major, and at his request, was transferred to India in October. Thimayya was posted as the Second-in-Command of a new raising (8/19 Hyderabad, later 8 Kumaon and 4 Kumaon) at the Hyderabad Regimental Centre in Agra. He was then detailed to attend the Staff College at Quetta where he and his wife had earlier made a name for themselves by selfless service during the 1935 Quetta earthquake. He then served as GSO2 (Ops) (a Grade II Staff Officer) of 25th Indian Division, the first Indian officer to get this coveted staff appointment.

His infantry division was conducting jungle warfare training and was preparing to go into Burma to face the Japanese Army during the Second World War, serving in the Second Arakan campaign.  In Burma, he was posted to his old regiment as Commanding Officer of 8/19th Hyderabad, which he led with outstanding success in battle of Kangaw. For a short while the battalion was under the command of the 3rd Commando Brigade, with Brigadier C. R. Hardy at the helm, who during the height of a battle presented a trophy to the battalion. It was a green beret — the commandos' head dress — with a little typed message on a card, "We cannot buy anything here but we would like you to accept this as a token of our great admiration for the bravery and achievement of your battalion." For his outstanding service in battle, he was awarded the much coveted Distinguished Service Order (DSO) and also a Mention-in-Dispatches.

Thimayya represented the country during the surrender of the Japanese in Singapore, followed by the surrender of the Japanese in the Philippines. At the ceremony of Japanese surrender in Singapore, he signed on behalf of India. He was awarded the 'Keys to Manila' when he was sent to the Philippines. His innate talents of professional soldiering and leadership were soon recognized by Field Marshal Sir Claude Auchinleck, the Commander-in-Chief of the Indian Army. He was specially selected to lead the 268th Indian Infantry Brigade as part of the British Commonwealth Occupation Force in Japan after World War II. He got this assignment due to his outstanding battle experience as a Brigadier and being the only Indian to command a battle formation in the field. As a matter of policy, the British avoided giving operational command to Indians. Thimmayya was the only exception.

As an independent brigade, the 268th had done excellent work in the Burma Campaign and was detailed as part of BRINDIV led by Maj Gen D. T. "Punch" Cowan. Brig. Thimayya proved to be an outstanding commander and his diplomatic skills emerged as he had to deal with General Douglas MacArthur, the Supreme Allied Commander of the Southwest Pacific Theatre, the other Allies and the vanquished Japanese. Thimayya's personality, charm of manners and unassailable reputation, impressed the Japanese of the calibre of Indian commanders. Thimayya was called on to defuse the sit-down strike by the 2nd Battalion, 5th Royal Gurkha Rifles at the palace of the Emperor of Japan in Tokyo when the battalion refused to obey its British officers.

As Indian Independence approached, he was recalled to India by then Commander-in-chief of British India, Field Marshal Sir Claude Auchinleck.

Role in independent India
He returned to India in 1947, during the Partition, as member of the committee to agree to the allotment of weapons, equipment and regiments that were to remain in India, or to be allotted to Pakistan. Soon after the commission was completed, he was promoted to the acting rank of Major-General in September 1947 and was then assigned the command of the 4th Infantry Division and also to take over the Punjab Boundary Force, dealing with the exodus and intake of refugees fleeing to their respective countries. In 1948 he was one of the active officers in the actions against the forces of Pakistan in the conflict over Kashmir. His next appointment was command of the 19th Infantry Division in Jammu & Kashmir where he succeeded in driving the raiders and the Pakistan Army out of the Kashmir Valley. Personally leading the attack in the forward-most tank, the surprise attack on Zoji La on 1 November 1948 by a brigade with Stuart Light Tanks of the 7th Light Cavalry, succeeded in driving out the entrenched raiders and Pakistan Army regulars and the eventual capture of Dras, Kargil and Leh.

Thereafter, Thimayya served as the Commandant of the Indian Military Academy, Dehra Dun. On 1 January 1950, he was promoted to substantive major-general from his rank of brigadier. On 1 October 1951, Thimayya was appointed Quartermaster General. The experience gained by him in Japan stood him in good stead when he was specially selected by the United Nations to head the Neutral Nations Repatriation Commission in Korea. It was a very sensitive and delicate task dealing with unruly Chinese and Korean prisoners. Here again, through sheer charisma, impartiality, firmness and diplomacy, he completed this task to the satisfaction of the world body. He returned to India and was promoted to General Officer Commanding-in-Chief, Southern Command, with the rank of Lieutenant-General, in January 1953. In 1954, he was awarded the Padma Bhushan for Civil Service. He took over the reins of the Indian Army on 7 May 1957.

Chief of Army Staff

General Kodandera Subayya Thimayya assumed charge of the Indian Army, as the 3rd Chief of the Army Staff, on 7 May 1957. He briefly resigned his post in 1959 over a dispute with V. K. Krishna Menon, the then Minister of Defence (India). Prime Minister Jawahar Lal Nehru refused to accept his resignation and persuaded him into withdrawing it. However, little action was taken on Thimayya's recommendations and he continued as the Army Chief till his retirement on 7 May 1961, completing 35 years of distinguished military service. Hence retired from the army in 1961, almost 15 months before the Chinese invasion of India in November 1962.

After retirement

After retirement from the Indian Army, the United Nations sought his services yet once again when he was appointed as the Commander of UN Forces in Cyprus (UNFICYP) in July 1964. He died during his tenure at UNFICYP in December 1965 and his mortal remains were flown to Bangalore for the last rites.

The street perpendicular to East Street (a road parallel to MG road in Pune), Richmond Road in Bangalore, and the main road through Larnaca/Cyprus (East to West) were renamed as Gen Thimmayya Road in his memory. The road perpendicular to Hunsur Road in Mysore is also named as General Thimmayya Road.
The Republic of Cyprus, also honored him by issuing a commemorative stamp in his memory in 1966. The General K.S. Thimayya Memorial Trust, a Trust instituted by some Old Boys of Bishop Cotton Boys' School, annually hold the General K S Thimayya Memorial Lecture Series in his memory. General Thimayya enjoys an unmatched legacy in the Indian Army. Of all the eulogies for him, the late Lieutenant General Premindra Singh Bhagat, VC (Retd.) summed it up best, "A General Thimayya is not born in every generation. The likes of him there will seldom be a soldier. The General is a man's man, the Army his soul and his soul the Army." General Thimayya's house "Sunny Side" in Madikeri has been converted into a museum and a war memorial. It was inaugurated in February 2021 in the presence of the President and Chief of Defence Staff.

Awards and decorations

Dates of rank

References
Footnotes

Citations

Bibliography
 "1962: The War That Wasn't" by Shiv Kunal Verma, Publisher: Aleph Book Company

External links
 How Nehru, Menon conspired against army chief Thimayya

1906 births
1965 deaths
Chiefs of Army Staff (India)
Companions of the Distinguished Service Order
British Indian Army officers
People of the Korean War
Kodava people
People from Kodagu district
Bishop Cotton Boys' School alumni
Recipients of the Padma Bhushan in civil service
Thimayya, K. S.
Indian Army personnel of World War II
Graduates of the Royal Military College, Sandhurst
Rashtriya Indian Military College alumni
Commandants of the National Defence Academy
Indian generals
Commandants of Indian Military Academy
Graduates of the Staff College, Quetta
Indian Companions of the Distinguished Service Order

redpajama_set_name: RedPajamaWikipedia


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text:
«Три мушкетери: д'Артаньян» — майбутній французький фільм за мотивами роману Олександра Дюма «Три мушкетери», зйомки якого почалися влітку 2021 року. Головні ролі у картині зіграли Франсуа Сівіль, Єва Грін та Венсан Кассель.

Сюжет
Літературною основою сценарію фільму стане роман Олександра Дюма «Три мушкетери», дія якого відбувається у Франції у 1625—1628 роках. У картині з'являться і нові персонажі — зокрема, чорношкірий мушкетер, що реально існував.

У ролях

 Франсуа Сівіль — д'Артаньян
 Венсан Кассель — Атос
 Піо Мармай — Портос
 Ромен Дюріс — Араміс
 Єва Грін — міледі де Вінтер
 Джейкоб Форчун-Ллойд — Герцог Бекінгемський
 Вікі Кріпс — Анна Австрійська
 Луї Гаррель — Луї XIII
 Ерік Руф — Кардинал Рішельє

Виробництво
Про початок роботи над фільмом стало відомо у лютому 2021 року. Виробництвом зайнялася французька компанія Pathe. Фільм складатиметься з двох частин: «Три мушкетери — д'Артаньян» та «Три мушкетери — міледі». Бюджет становитиме 60 мільйонів євро, режисером стане Мартен Бурбулон, сценарій напишуть Матьє Делапорт та Олександр де Ла Пательєр. Права на показ картини вже купили французькі канали M6, OCS та Canal Plus, кінокомпанії Constantin Film у Німеччині та DeAPlaneta в Іспанії. Зйомки почалися влітку 2021.

Примітки

Екранізації творів Олександра Дюма (батька)
Історичні фільми Франції
Фільми про Трьох мушкетерів
Фільми Constantin Film
Фільми французькою мовою


text:
Sal Tori
Education is what remains after one has forgotten everything one has learned in school.
Happiness is, in the end, a comparison
Last week, I think, I just finished reading Easterlin's book "The Economics of Happiness", which explains the matter of happiness from an economic perspective and what is affecting our happiness.
By Sal Tori4 months ago in Humans
I want my girlfriend to help pay the mortgage and support the family after marriage, but the property certificate does not want to add her name
01 Li Hongtao and his girlfriend Lan Qing fell in love for three years, looking at their own immediately thirty years old, home parents are always urging him to get married, early to the child, said while they can still move can help them take the child, will not delay their work, Li Hongtao also have the idea of marriage, but marriage is not more than a relationship, a relationship is two people who love each other together happy, marriage is to take responsibility for, consider He still proposed to his girlfriend Lan Qing.
By Sal Tori4 months ago in Families
When retirement comes
Some people say that retirement will bring some psychological problems, in fact, retirement does not necessarily bring psychological problems, but some people's retirement will bring psychological problems.
By Sal Tori4 months ago in Longevity
27 years old, self-absorbed, usually indifferent, and do not like to greet people
A moment of impulse was encouraged by a friend who scolded the head nurse, now isolated, but also often ridiculed, now in addition to work and colleagues to say a few words about work, usually have not said a word, work is often worn small shoes, the mentality is not very good.
How can we reduce mental internal conflict?
He said everything gets done at least twice, once (or many times) in your head for planning and once in the real world for getting it done.
By Sal Tori4 months ago in Motivation
In fact, any good relationship is the result of mutual giving
My friend Xiao Wang pursued a woman for a long time. Daily are extra attentive to the woman in front of the face, the woman's colleagues he ingratiated himself, the woman's difficulties he helped, the woman's needs he met, even if the woman always remained unsavory attitude towards him, he was still full of enthusiasm.


Family holidays in Spain are "sacrosanct"
Family holidays in Spain and other European destinations have been described as "sacrosanct" by one commentator.
A survey by mychild.com revealed that although Britain is in the midst of a credit crisis, UK parents will not be deterred from booking their family holidays - with 95 per cent of Britons still intending to do so.
Of all the parents surveyed 60 per cent claimed to have already chosen a holiday destination outside of the UK this summer - with Spain favoured above other destinations for the majority of respondents.
Britons enjoying holidays in Spain may be sharing a restaurant with Irish actor Colin Farrell without realising it.
According to ShowBiz Ireland, the In Bruges actor has been photographed outside a restaurant in Alicante looking far thinner than in recent months, as he prepares to begin filming new movie Triage in Alicante in the coming weeks.
Farrell was compared to fellow actors Daniel Day-Lewis and Christian Bale, both of whom have dieted for certain films.
It is believed that the Irish heartthrob is attempting to get in character for the "war weary" photojournalist he is set to play in his latest film.
Seaside resorts are the most sought after destination among those taking flights to Spain and other holiday locations, it has been reported.
Research from Ciao Surveys shows that over a fifth of Britons would enjoy a dream holiday by the sea, with 18.3 per cent citing Europe - for instance holidays in Spain - as their preferred location for a break.
Once on holiday in Spain, the study revealed that relaxation is the order of the day for 68 per cent of Brits while more than half claimed that sunbathing was their top priority.
Britons will not be put off taking flights to Spain for Spanish holidays in 2008, despite the looming credit crunch, it has been claimed.
According to the Majorca Daily Bulletin, the director of the Turespana Spanish Tourist Board in London, Ignacio Vasallo, claimed that tourist numbers for 2008 would, if anything, rise slightly on last year's figures.
Stating that sales of summer holidays to Spain performed well during the first three months of 2008 in the UK, Mr Vasallo said that the market forecast is "good" for this summer.
"However, while the credit crunch may persuade British consumers to put off selling the house or buying a new car, it will not deter them from going on holiday this year," he added.
UK residents who indulge in a spot of shopping on their Spanish holidays have been advised to check their levels of insurance cover.
According to the Association of British Insurers (ABI), travel insurance covers policyholders for a "limited amount" only.
The comment comes after Sainsbury's Travel Insurance estimated that up to ten per cent of people travelling overseas may be travelling without cover, with an approximate 4.2 million people failing to take out travel insurance the last time they travelled abroad.
Holidaymakers are more concerned with cheaper airfares than small luxuries once onboard flights to Spain and other destinations, it has been reported.
According to a study by SeatGuru, while 26 per cent of holidaymakers surveyed said that they most valued a full meal onboard aircraft, if it meant they could have a cheaper fare, 36 per cent of flyers would go without their complimentary snack.
Research by the company also revealed that the snack that most travellers prefer is cheese and crackers, while most popular drink for holidaymakers is bottled water, followed by soda and wine.
"At the end of the day, a TV dinner is all flyers are really asking for," Matt Daimler, founder of SeatGuru, commented.
Another Classic Car Rally is set to take place in Benidorm next month, meaning that fans of timeless autos wishing to attend the event should get their skates on in booking their flights to Spain.
Expected to attract enthusiasts from all over Europe, the meeting is due to take place in Benidorm between May 9th and 11th 2008, Round Town News reports.
Holidaymakers who attend the third annual exhibition may recognise some of the motors on display from popular films and television, according to the publication.
In addition to the showcasing of seventy classic cars, the 'talking' Kitt car made famous on 1980's TV show Knightrider, which starred David Hasselhoff, will be on diaply.
La Manga Club is well known for its golfing facilities - it boasts three championship courses, practice facilities and a training centre all dedicated to the sport - however there is more to the resort than just golf.
For those looking to enjoy alternative or more laid back sports while on a villa holiday in Spain can find a variety of activities on offer at La Manga Club.
The tennis centre offers a variety of leisure options for active and less active holidaymakers including access to a gym and spa where personal trainers and physiotherapists are on hand to offer support and assistance.
For a relaxed sport with a more laid back pace and beautiful surroundings, try your hand at a game of bowls on the bowling green or a game of boules on the petanque court.
Among the many things to see and do on a Spanish holiday to the Costa Blanca, holidaymakers could pay a visit to La Mata-Torrevieja natural park.
La Mata and Torrevieja are two lakes located within a kilometre of each other, with Torrevieja being the larger of the two.
The salt lakes both lie below sea level and are natural parks, tapasblog.com reports.
While attention has been drawn recently to the strength of the euro against the pound sterling, many Brits are unlikely to put off their annual flights to Spain.
And according to the Post Office, Spain is the "cheapest place" to holiday in the eurozone which could encourage sun-seeking Brits to book their flights to Murcia.
Post Office claims that according to its research, holidays in Spain can see "tourist staples" cost up to 15 per cent less than the more pricey destinations of France, Portugal and Italy.
Spokesperson Helen Warburton said: "Looking forward we believe that holidaymakers will be smarter about where they choose to go this year.


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