title: Emma Smith

abstract: Emma Hale Smith Bidamon was a leader in the early Latter Day Saint movement and a prominent member of the Reorganized Church of Jesus Christ of Latter Day Saints as well as the first wife of Joseph Smith, the movement's founder. In 1842, when the Ladies' Relief Society of Nauvoo was formed as a women's service organization, she was elected by its members as the organization's first president. After the killing of Joseph Smith, Emma remained in Nauvoo rather than following Brigham Young and the Mormon pioneers to the Utah Territory. Emma was supportive of Smith's teachings throughout her life with the exception of plural marriage and remained loyal to her son, Joseph Smith III, in his leadership of the RLDS Church.

text:
# Emma Smith

**Emma Hale Smith Bidamon** (July 10, 1804 – April 30, 1879) was a leader in the early Latter Day Saint movement and a prominent member of the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church) as well as the first wife of Joseph Smith, the movement's founder. In 1842, when the Ladies' Relief Society of Nauvoo was formed as a women's service organization, she was elected by its members as the organization's first president.

After the killing of Joseph Smith, Emma remained in Nauvoo rather than following Brigham Young and the Mormon pioneers to the Utah Territory. Emma was supportive of Smith's teachings throughout her life with the exception of plural marriage and remained loyal to her son, Joseph Smith III, in his leadership of the RLDS Church.

## Early life and first marriage, 1804–1829

### Early life

Emma Hale was born on July 10, 1804, in Harmony Township, Susquehanna County, Pennsylvania, in her family's log cabin. She was the seventh child and third daughter of Isaac Hale and Elizabeth Lewis Hale. She was descended of primarily English ancestors, including seven passengers on the *Mayflower*. Isaac and Elizabeth arrived in Susquehanna County in 1791 where they bought land and became the first permanent settlers.

Isaac and Elizabeth were members of the first Methodist Episcopal congregation in Harmony, where Emma's uncle preached. Beginning at age seven or eight, Emma was involved in the church, reading the Bible and singing hymns. Emma's father stepped away from the church for a time and became a deist, but later returned to the church after Emma's requests.

The Hale family was relatively wealthy. Isaac hunted and Elizabeth hosted lodgers and boarders in their home. The Hale family was known for being honest, hard-working, and generous to their neighbors.

Throughout her childhood, Emma was interested in religion, canoeing, and riding horses. Emma learned how to read and write and was considered to be intelligent. She attended a girls school for a year and taught school in Harmony when she returned.

### Courtship and marriage to Joseph

Emma first met her future husband, Joseph Smith Jr., in 1825. Joseph lived near Palmyra, New York, but boarded with the Hales in Harmony while he was employed in a company of men hired by Josiah Stowell and one of Emma's relatives to dig for money on the Hale family property. Rumors about Joseph having a unique ability to find hidden treasure caused Stowell to offer him a high wage. Although the company was unsuccessful in finding the suspected mine and Emma's father eventually turned against the project, Joseph and Emma secretly met without her family's approval several times at a friend's house during the dig and after while Joseph was working as farmhand nearby. When Emma and Joseph spoke to the Hales to receive a blessing on their marriage, Isaac and Elizabeth Hale refused; possibly because Isaac wanted Emma to marry a neighbor and he considered Joseph to be a "stranger" and possibly because of Joseph's failed money-digging operation on the Hale's land. On January 17, 1827, Joseph and Emma left the Stowell house and traveled to the house of Zachariah Tarbill in South Bainbridge, New York, where they were married the following day.

On September 22, 1827, Joseph and Emma took a horse and carriage belonging to Joseph Knight, Sr., and went to a hill, now known as Hill Cumorah, where Joseph said he received a set of golden plates. The announcement of Joseph having the plates created a great deal of excitement in the area. In December 1827, with financial support from Martin Harris, the couple accepted and invitation from Emma's parents to move to Harmony.

The Hales helped Emma and Joseph obtain a house and a small farm. Once they settled in, Joseph began work on the Book of Mormon, with Emma acting as a scribe. She became a physical witness of the plates, reporting that she felt them through a cloth, traced the pages through the cloth with her fingers, heard the metallic sound they made as she moved them, and felt their weight. She later wrote in an interview with her son, Joseph Smith III: "In writing for your father I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us." In Harmony on June 15, 1828, Emma gave birth to her first child  a son named Alvin  who lived only a few hours. He was buried east of their house. For the next two weeks, Emma remained gravely ill.

Due to increased hostility towards Joseph as he worked on the Book of Mormon, Emma and Joseph went to live with David Whitmer in Fayette, New York, to finish the Book of Mormon. While there, both Emma and a schoolteacher named Oliver Cowdery worked as Joseph's scribes. Joseph received a copyright for the Book of Mormon in June 1829 and the book was published in March 1830.

## "Elect lady" and the early church, 1830–1839

On April 6, 1830, Joseph and five other men established the Church of Christ. Emma was baptized by Oliver Cowdery on June 28, 1830, in Colesville, New York, surrounded by a group of mocking people. Later that evening before the confirmation service, Joseph was arrested for being a disorderly person and causing an uproar by preaching the Book of Mormon. A few days later, Joseph was acquitted of all charges. Emma was confirmed later by Joseph and Newl Knight.

In July 1830, Joseph received a revelation, now known as Doctrine and Covenants Section 25, that highlighted Emma Smith as "an elect lady". The revelation says that Emma would "be ordained under \[Joseph's\] hand to expound scriptures, and to exhort the church." The revelation instructed Emma to "murmur not" and described Emma's duties to Joseph. Emma was also directed to be Joseph's scribe and to create a hymnbook for the new church.

Joseph and Emma returned to Harmony for a time, but relations with Emma's parents remained strained. Emma's father was displeased that Joseph and Emma were living off charity and Joseph was late to return money he borrowed to purchase a farm. Many people in Harmony also openly opposed Joseph. Emma and Joseph returned to live at David Whitmer's farm in August 1830. This marked the last time that Emma saw her parents. Despite the rift that her marriage to Joseph created in the family, Emma did reunite with her family. She communicated with her mother through letters. Some members of her family moved to Nauvoo although they did not accept Emma's invitation to join Mormonism.

Emma and Joseph went back to staying in the homes of members of the growing church. The couple lived first with the Whitmers in Fayette, then with Newel K. Whitney and his family in Kirtland, Ohio, and then in a cabin on a farm owned by Isaac Morley. It was here on April 30, 1831, that Emma gave birth to premature twins, Thaddeus and Louisa; both babies died hours later. That same day, Julia Clapp Murdock died giving birth to twins, Joseph and Julia. When the twins were nine days old, their father, John, gave the infants to the Smiths to raise as their own. On September 2, 1831, the Smiths moved into John Johnson's home in Hiram, Ohio. The infant Joseph died of exposure or pneumonia in late March 1832, after a door was left open during a mob attack on Smith.

On November 6, 1832, Emma gave birth to Joseph Smith III in the upper room of Whitney's store in Kirtland. Young Joseph (as he became known) was the first of her natural children to live to adulthood. A second son, Frederick Granger Williams Smith (named after Frederick G. Williams, a counselor in the church's First Presidency), followed on June 29, 1836. As the Kirtland Temple was being constructed, Emma spearheaded an effort to house and clothe the construction workers.

While in Kirtland, Emma's feelings about temperance and the use of tobacco reportedly influenced her husband's decision to pray about dietary questions. These prayers resulted in the "Word of Wisdom". Also in Kirtland, Emma's first selection of hymns was published as a hymnal for the church's use. During the Panic of 1837, the Kirtland Safety Society, the banking venture that Joseph and other church leaders had set up to provide financing for the growing membership, collapsed, as did many financial institutions in the United States at that time. Emma herself held stock in the Society. The bank's demise led to serious problems for the church and the Smith family. Joseph received revelation from God to leave Kirtland for the safety of his family, and on January 12, 1838, Joseph left for Missouri. Many faithful saints soon followed.

Emma and her family followed and made a new home on the frontier in the Latter Day Saint settlement of Far West, Missouri, where Emma gave birth on June 2, 1838, to Alexander Hale Smith. Events of the 1838 Mormon War soon escalated, resulting in Joseph's surrender and imprisonment by Missouri officials. Emma and her family were forced to leave the state, along with most other church members. She crossed the Mississippi River, which had frozen over in February 1839. Of these times, she later wrote:

> No one but God knows the reflections of my mind and the feelings of my heart when I left our house and home, and almost all of everything that we possessed excepting our little children, and took my journey out of the State of Missouri, leaving \[Joseph\] shut up in that lonesome prison. But the reflection is more than human nature ought to bear, and if God does not record our sufferings and avenge our wrongs on them that are guilty, I shall be sadly mistaken.

## Early years in Nauvoo, 1839–1844

Emma and her family lived with friendly non-Mormons John and Sarah Cleveland in Quincy, Illinois, until Joseph escaped custody in Missouri. The family moved to a new Latter Day Saint settlement in Illinois which Joseph named "Nauvoo". On May 10, 1839, they moved into a two-story log house in Nauvoo that they called the "Homestead". On June 13, 1840, Emma gave birth to a son, Don Carlos, named after his uncle Don Carlos Smith, Joseph's brother. Both Don Carlos Smiths would die the next year. The Smiths lived in the homestead until 1843, when a much larger house, known as the "Mansion House" was built across the street. A wing (no longer extant) was added to this house, which Emma operated as a hotel. She often took in young girls in need of work, giving them jobs as maids.

On March 17, 1842, the Ladies' Relief Society of Nauvoo was formally organized as the women's auxiliary to the church. Emma became its founding president, with Sarah M. Cleveland and Elizabeth Ann Whitney as her counselors. She had persuaded John Taylor and Joseph Smith to call the organization the "Relief Society" instead of the "Benevolent Society". The *Latter-Day Saint Biographical Encyclopedia* records that Emma Smith "filled \[the position\] with marked distinction as long as the society continued to hold meetings in that city \[Nauvoo\]". She saw upholding morality as the primary purpose of the Relief Society. As "protecting the morals of the community" became her mission, Smith supported the public confession of sins; on this subject, Smith called the women of Nauvoo to repentance with "all the frankness of a Methodist exhorter." She served as president of the Relief Society until 1844. According to the minutes of the founding meeting, the organization was formed to "provoke the brethren to good works in looking to the wants of the poor, \[search\] after objects of charity \[and\] to assist by correcting the virtues of the female community". Shortly before this, Joseph had initiated the Anointed Quorum  a prayer circle of important church members that included Emma. As she had in Kirtland, Emma Smith led "the work of boarding and clothing the men engaged in building \[the Nauvoo temple\]". She also traveled with a committee to Quincy, Illinois, to present Illinois governor Thomas Carlin "a memorial ... in behalf of her people" after the Latter Day Saints had experienced persecution in the state.

Rumors concerning polygamy and other practices surfaced by 1842. Emma publicly condemned polygamy and denied any involvement by her husband. Emma authorized and was the main signatory of a petition in summer 1842 with a thousand female signatures, denying Joseph Smith was connected with polygamy. As president of the Ladies' Relief Society, she authorized the publishing of a certificate in October 1842 denouncing polygamy and denying her husband as its creator or participant.

In June 1844, the press of the *Nauvoo Expositor,* a newspaper published by disaffected former church members, was destroyed by the town marshal on orders from the town council (of which Joseph was a member). This set into motion the events that ultimately led to Joseph's arrest and incarceration in the jail in Carthage, Illinois. A mob of about 200 armed men stormed the jail in the late afternoon of June 27, 1844, and both Joseph and his brother Hyrum were killed.

## Later years in Nauvoo, 1844–1879

Upon Joseph's death, Emma was left a pregnant widow. On November 17, 1844, she gave birth to David Hyrum Smith, the last child that she and Joseph had together. In addition to being church president, Joseph had been trustee-in-trust for the church. As a result, his estate was entirely wrapped up with the finances of the church. Joseph had also been in debt when he died, leaving the responsibility to pay it on Emma Smith's shoulders. Untangling the church's debts and property from Emma's personal debts and property proved to be a long and complicated process for Emma and her family.

Debates about who should be Joseph's successor as the leader of the church also involved Emma. Emma wanted William Marks, president of the church's central stake, to assume the church presidency, but Marks favored Sidney Rigdon for the role. After a meeting on August 8, a congregation of the church voted that the Quorum of the Twelve Apostles should lead the church. Brigham Young, president of the quorum, then became the de facto president of the church in Nauvoo.

Relations between Young and Emma steadily deteriorated. Some of Emma's friends, as well as many members of the Smith family, alienated themselves from Young's followers. Conflicts between church members and neighbors also continued to escalate, and eventually Young made the decision to relocate the church to the Salt Lake Valley. When he and the majority of the Latter Day Saints of Nauvoo abandoned the city in early 1846, Emma and her children remained behind in the emptied town.

Nearly two years later, a close friend and non-Mormon, Major Lewis C. Bidamon, proposed marriage and became Emma's second husband on December 23, 1847. A Methodist minister performed the ceremony. Bidamon moved into the Mansion House and became stepfather to Emma's children. She and Bidamon had no children of their own. Emma and Bidamon attempted to operate a store and to continue using their large house as a hotel, but Nauvoo had too few residents and visitors to make either venture very profitable. Emma and her family remained rich in real estate but poor in capital.

Unlike other members of the Smith family who had at times favored the claims of James J. Strang or William Smith, Emma and her children continued to live in Nauvoo as unaffiliated Latter Day Saints. Many Latter Day Saints believed that her eldest son, Joseph Smith III, would one day be called to hold the same position that his father had held. When he reported receiving a calling from God to take his father's place as head of a "New Organization" of the Latter Day Saint church, she supported his decision. Both she and Joseph III traveled to a conference at Amboy, Illinois. On April 6, 1860, Joseph was sustained as president of the Church of Jesus Christ of Latter Day Saints, which prefaced "Reorganized" to its name in 1872 and in 2001 became known as the Community of Christ. Emma became a member of the RLDS Church without rebaptism, as her original 1830 baptism was still considered valid.

Emma and Joseph III returned to Nauvoo after the conference and he led the church from there until moving to Plano, Illinois, in 1866. Joseph III called upon his mother to help prepare a hymnal for the reorganization, just as she had for the early church.

Smith and Bidamon bought and renovated a portion of the unfinished Nauvoo House in 1869. A few visitors from Brigham Young's faction of the Latter-day Saints came from Utah Territory to visit Smith at this house. Emma died peacefully in the Nauvoo House on April 30, 1879, at the age of 74. Her funeral was held May 2, 1879, in Nauvoo with RLDS Church minister Mark Hill Forscutt preaching the sermon.

## Hymns and hymnals

Alongside W. W. Phelps, Emma Smith compiled a Latter Day Saint hymnal, published in 1835. It was titled *A Collection of Sacred Hymns, for the Church of the Latter Day Saints* and contained 90 hymn texts but no music. Forty-eight were written by Latter Day Saints, and the remaining forty-two were not. The texts borrowed from Protestant groups were often changed slightly to reinforce the theology of the early church. For example, Hymn 15 changed Isaac Watts's Joy to the World from a song about Christmas to a song about the return of Christ (see Joy to the World (Phelps)). Many of these changes and a large number of the original songs included in the hymnal are attributed to W. W. Phelps.

Emma also compiled a second hymnal by the same title, which was published in Nauvoo, Illinois, in 1841. This contained 304 hymn texts.

When her son Joseph III became president of the RLDS Church, she was again asked to compile a hymnal. *Latter Day Saints' Selection of Hymns* was published in 1861.

## Polygamy

Polygamy caused a breach between Joseph and Emma. Historian Laurel Thatcher Ulrich argues that "Emma vacillated in her support for plural marriage, sometimes acquiescing to Joseph's sealings, sometimes resisting." Although she knew of some of her husband's marriages, she almost certainly did not know the full extent of his polygamous activities. In 1843, Emma temporarily accepted Smith's marriage to four women of her choosing who boarded in the Smith household, but later regretted her decision and demanded the other wives leave. That July, at his brother Hyrum's encouragement, Joseph dictated a revelation directing Emma to accept plural marriage. Hyrum delivered the message to Emma, but she furiously rejected it. Joseph and Emma were not reconciled over the matter until September 1843, after Emma began participating in temple ceremonies, and after Joseph made other concessions to her. The next year, in March 1844, Emma publicly denounced polygamy as evil and destructive; and though she did not directly disclose Smith's secret practice of plural marriage, she insisted that people should heed only what he taught publicly  implicitly challenging his private promulgation of polygamy.

Despite her knowledge of polygamy, Emma publicly denied that her husband had ever taken additional wives. While Smith was still alive, Emma spoke against polygamy, and she (along with multiple other signatories directly involved in polygamy) signed an 1842 petition denying that Smith or his church endorsed the practice. After his death, she continued to deny his polygamy. When Joseph III and Alexander specifically asked about polygamy in an interview with their mother, she stated, "No such thing as polygamy, or spiritual wifery, was taught, publicly or privately, before my husband's death, that I have now, or ever had any knowledge of ... He had no other wife but me; nor did he to my knowledge ever have".

Many of the Latter Day Saints who joined the RLDS Church in the midwestern United States had broken with Brigham Young and/or James Strang because of opposition to polygamy. Emma's continuing public denial of the practice seemed to lend strength to their cause, and opposition to polygamy became a tenet of the RLDS Church. Over the years, many RLDS Church historians have continued to state that the practice had originated with Brigham Young.

## Children

Emma had eleven children with Joseph, five of whom lived into adulthood.

* Alvin Smith (born and died on June 15, 1828, in Harmony, Pennsylvania)
* Thaddeus and Louisa Smith (twins, born and died on April 30, 1831, in Kirtland, Ohio)
* Joseph and Julia Murdock Smith (adopted twins, Joseph died at eleven months old)
* Joseph Smith III (November 6, 1832 –December 10, 1914)
* Frederick Granger Williams Smith (June 20, 1836 – April 1862)
* Alexander Hale Smith (June 2, 1838 – 1909)
* Don Carlos Smith (June 13, 1840 – August 15, 1841)
* Unnamed son (stillborn, February 6, 1842, in Nauvoo, Illinois)
* David Hyrum Smith (November 1844 –August 1904)

### Citations

1. Youngreen, Buddy (1982). *Reflections of Emma: Joseph Smith's Wife*. Grandin Book.
2. Newell & Avery 1984.
3. McCune, George M. (1991). *Personalities in the Doctrine and Covenants and Joseph Smith – History*. Salt Lake City, Utah: Hawkes Publishing. pp. 108–109. ISBN 9780890365182.
4. Reeder 2021, pp. xiii, 8.
5. Newell & Avery 1984, p. 3.
6. Newell & Avery 1984, pp. 4, 8.
7. Kennedy, Michael (18 December 2020). "Joseph and Emma Share a Common Heritage". Joseph Smith Jr and Emma Hale Smith Historical Society. Retrieved 9 March 2021. These *Mayflower* passengers are: John Tilley, Joan Hurst Tilley, Elizabeth Tilley, John Howland, Edward Fuller, Mrs. John Fuller, Samuel Fuller.
8. Newell & Avery 1984, p. 4.
9. Newell & Avery 1984, p. 2.
10. Newell & Avery 1984, pp. 2–3.
11. Compier, Don H. (1986). "The Faith of Emma Smith". *The John Whitmer Historical Association Journal*. **6**: 64–72. JSTOR 43200764  via JSTOR.
12. Reeder 2021, p. 9.
13. Bushman, Richard L. (2007). *Joseph Smith: Rough Stone Rolling*. New York: Vintage Books. ISBN 978-1-4000-7753-3.
14. Newell & Avery 1984, pp. 3–4.
15. Newell & Avery 1984, p. 6.
16. Newell & Avery 1984, p. 17.
17. Reeder 2021, p. 17.
18. Newell & Avery 1984, pp. 1, 17.
19. Newell & Avery 1984, p. 18.
20. Susan Evans McCloud (1 February 2016). "The Courtship and Marriage of Emma Hale and Joseph Smith". Retrieved 11 July 2021  via Deseret News.
21. "Emma Hale Smith – Biography". *The Joseph Smith Papers*. Retrieved 2021-08-18.
22. Newell & Avery 1984, p. 20.
23. Newell & Avery 1984, p. 24.
24. Newell & Avery 1984, p. 25.
25. "Last Testimony of Sister Emma" in *History of the Reorganized Church of Jesus Christ of Latter Day Saints*, 8 vols. Independence, Missouri: Herald House, 1951, **3**:356.
26. "Last Testimony of Sister Emma". *The Saints' Herald*. **26** (19): 289–290. 1 October 1879. Retrieved 9 March 2021.
27. Newell & Avery 1984, p. 27.
28. Newell & Avery 1984, pp. 29–30.
29. Newell & Avery 1984, p. 30.
30. In 1838, the name was changed to the Church of Jesus Christ of Latter Day Saints: *Manuscript History of the Church*, LDS Church Archives, book A-1, p. 37; reproduced in Dean C. Jessee (comp.) (1989). *The Papers of Joseph Smith: Autobiographical and Historical Writings* (Salt Lake City, Utah: Deseret Book) **1**: 302–303.
31. Newell & Avery 1984, p. 32.
32. Newell & Avery 1984, pp. 32–33.
33. Newell & Avery 1984, p. 34.
34. Jensen, Andrew (1941). *Latter-Day Saint Biographical Encyclopedia*. Vol. 1. Salt Lake City, Utah: Deseret News. pp. 692–693.
35. Newell & Avery 1984, p. 33.
36. "Emma's 1835 Hymnal". Archived from the original on 16 July 2011.
37. Newell & Avery 1984, p. 35.
38. Reeder 2021, pp. 11–12.
39. "Julia Murdock Smith Dixon Middleton Family album and history".
40. Ulrich, Laurel Thatcher. A House Full of Females: Plural Marriage and Women's Rights in Early Mormonism, 1835-1870. First Edition. New York, Alfred A. Knopf, 2017. page 165
41. Jensen, Andrew (1941). *Latter-Day Saint Biographical Encyclopedia*. Vol. 4. Salt Lake City, Utah: Deseret News. pp. 196–197.
42. Carol Cornwall Madsen. "The Letters of Joseph and Emma Smith". Retrieved 11 July 2021  via The Church of Jesus Christ of Latter-Day Saints.
43. *Times and Seasons* **3** \[August 1, 1842\]: 869.
44. *Times and Seasons* **3** \[October 1, 1842\]: 940.
45. Bushman (2005, pp. 494–495)
46. Ulrich (2017, p. 89); see Park (2020, pp. 193–194) for a concurring assessment.
47. Bushman (2005, p. 439)
48. Brodie (1971, pp. 340–341); Hill (1989, p. 119); Bushman (2005, pp. 495–496); Ulrich (2017, pp. 92–93); Park (2020, pp. 152–154)
49. Bushman (2005, pp. 494–497); Quinn (1994, p. 638)
50. Park (2020, pp. 195–196)
51. Van Wagoner (1992, pp. 113–114); Quinn (1994, p. 239); Park (2020, p. 277)
52. Newell & Avery (1994, pp. 114–115); Park (2020, pp. 195–196)
53. Van Wagoner (1992, p. 53); Newell & Avery (1994, pp. 128–129)
54. Van Wagoner (1992, pp. 113–115)*.*
55. *Journal of Mormon History*, Spring 2005, vol. 31, p. 70.
56. "What Happened to Joseph and Emma Smith's Children? – Joseph Smith Jr and Emma Hale Smith Historical Society". 2020-05-25. Retrieved 2023-05-17.

### Other sources

### Sources

## InfoBox

| Emma Hale Smith Bidamon | |
| --- | --- |
| Emma Hale Smith circa 1845 with David Hyrum Smith | |
|  | |
|  | |
| 1st President of the Female Relief Society of Nauvoo | |
| March 17, 1842 (1842-03-17)  1844 | |
| Called by | Joseph Smith |
| Successor | Eliza R. Snow |
|  | |
|  | |
| Personal details | |
| Born | Emma Hale<br>(1804-07-10)July 10, 1804<br>Harmony Township, Pennsylvania, U.S. |
| Died | April 30, 1879(1879-04-30) (aged 74)<br>Nauvoo House, Nauvoo, Illinois, U.S. |
| Resting place | Smith Family Cemetery, Nauvoo<br>40°32′26″N 91°23′31″W / 40.5406°N 91.3920°W / 40.5406; -91.3920 (Smith Family Cemetery) |
| Notable works | *A Collection of Sacred Hymns*<br>*Latter Day Saints' Selection of Hymns* |
| Spouse(s) | *   Joseph Smith  (m. 1827; died 1844) *   Lewis C. Bidamon<br>(m. 1847) |
| Children | 11 (see *Children of Joseph Smith*) |
| Signature |  |
|  | |
|  | |


title: Emma Smith (author)

abstract: Emma Smith was an English novelist, who also wrote for children and published two volumes of autobiography. She gave encouragement to Laurie Lee while he was writing his bestselling memoir of his childhood, Cider with Rosie.

text:
# Emma Smith (author)

**Emma Smith** (21 August 1923 – 24 April 2018) was an English novelist, who also wrote for children and published two volumes of autobiography. She gave encouragement to Laurie Lee while he was writing his bestselling memoir of his childhood, *Cider with Rosie*.

## Early life and fame

Smith was born as **Elspeth Hallsmith** in Cornwall, daughter of a bank clerk, Guthrie Hallsmith, D.S.O. and his wife Janet, a nurse. Her father suffered a nervous breakdown and left the family, after which Smith only saw him three more times in his life. She received a "negligible" private education up to the age of 16, when she decided to take up a job at the War Office. During the Second World War, she volunteered to work on the canals as a boatswoman. Later on, her experiences as a trainee boatswoman on the Grand Union Canal would become the basis for her debut novel, *Maidens' Trip*.

In September 1946, Smith, still only 23, went off to India with a team of documentary film-makers that included the poet Laurie Lee, who served as the scriptwriter on the team. During the trip, *Cider with Rosie*, Lee's classic account of growing up in rural Gloucestershire, was in its embryonic stages. Emma Smith was one of those who would later encourage Lee to complete what became one of the best loved accounts of childhood in English literature.

After nine months in India, Smith returned to England in 1947 and set down to write her first book. *Maidens' Trip* (1948) proved to be a critical and a commercial success and won the John Llewellyn Rhys Prize. With the proceeds from it, she moved to Paris, where she took a room in the Hotel de Tournon, and drawing on her memories of India, typed up her second novel. It was reprinted by Bloomsbury in 2011. It was while working on her second novel in Paris in 1948 that Smith was photographed with her typewriter on the quay at the Ile de la Cité by the French street photographer Robert Doisneau, who was commissioned by Paris Match. After it had appeared in the magazine, Doisneau continued to use the photograph in his collections.

*The Far Cry* was published in 1949 to even greater acclaim and republished in 2002 by Persephone Books. The tale of a young English girl and her cantankerous father travelling together through India, it was awarded the James Tait Black Memorial Prize for fiction in 1949, and later reissued in a Penguin edition.

## Later life

In 1951, Smith married Richard Stewart-Jones, who worked for the National Trust, within four weeks of meeting him. However, he died of a heart attack six years later, leaving her with two young children and some heavily mortgaged houses in Chelsea. She then moved to Radnorshire in rural Wales to raise her children.

Her writing took a back seat to her family duties. Only very slowly did she return to writing. She produced several children's books, as well as a novel, *The Opportunity of a Lifetime*, in 1978. But she never regained the celebrity she had enjoyed in the late 1940s. The specialist canal book publisher M. & M. Baldwin pioneered the revival of interest in Emma Smith's work, by republishing her award-winning *Maidens' Trip* in 1987 and keeping it in print for many years.

The novelist Susan Hill has been instrumental in a recent revival of interest in Emma Smith's works. Many years after *The Far Cry* had gone out of print, Hill found a copy in a jumble sale and wrote enthusiastically of her discovery in *The Daily Telegraph*. In 2002 – 50 years after the Penguin edition – Persephone Books reprinted *The Far Cry* as one of a series of forgotten classics by women writers. Hill supplied the afterword to that edition.

After 1980, Emma Smith lived in Putney in south-west London.

In 2008, Smith returned to writing with a memoir, *The Great Western Beach*, describing her childhood in Cornwall between the two World Wars. Bloomsbury Publishing, its publishers, went on to republish *Maidens' Trip* in 2009. The success of her first memoir led Bloomsbury Publishing to encouraged her to write a sequel. This appeared as *As Green As Grass* in 2013, and covered her life between 1935, when she left Newquay at the age of 12, to 1951 when she married.

Emma Smith died peacefully in Putney on 24 April 2018, at the age of 94.

## Published works

### Novels

* *The Far Cry* (1949)
* *The Opportunity of a Lifetime* (1978)

### Autobiography

* *Maidens' Trip* (1948)
* *The Great Western Beach: A Memoir of a Cornish Childhood Between the Wars* (2008)
* *As Green as Grass: Growing Up Before, During & After the Second World War* (2013)

### Children's books

* *Emily, The Travelling Guinea Pig* (1959)
* *Out of Hand* (1963)
* *Emily's Voyage* (1966)
* *No Way of Telling* (1972)

### Uncollected short stories

* *A Surplus of Lettuces* (1977)
* *Mackerel* (1984)

### Non-fiction

* *Village Children: A Soviet Experience* (1982)

## InfoBox

| Emma Smith | |
| --- | --- |
| Born | Elspeth Hallsmith
21 August 1923 |
| Died | 24 April 2018 (aged 94)
Putney, London |
| Occupation | Novelist |
| Language | English |
| Nationality | British |
| Genre | Biography, Children's |
| Years active | 1940s – 2010s |
| Notable works | *Maidens' Trip*, *The Far Cry* |
| Notable awards | John Llewellyn Rhys Prize |
| Spouse | Richard Stewart-Jones |
| Children | Barnaby and Lucy Rose |


title: Enanisho

abstract: ʿEnanishoʿ was a monk, philosopher, lexicographer and translator of the Church of the East who flourished in the 7th century.

text:
# Enanisho

**ʿEnanishoʿ** (Syriac: ܥܢܢܝܫܘܥ, also romanized *ʿAnanishoʿ* or *ʿNānišoʿ*) was a monk, philosopher, lexicographer and translator of the Church of the East who flourished in the 7th century.

## Biography

ʿEnanishoʿ was from the region of Adiabene. He and his brother Ishoʿyahb studied at the school of Nisibis at the same time as the future patriarch Ishoʿyahb III (r.649–659). His brother went on to become bishop of Shenna, while he entered the monastery of Mar Abraham on Mount Izla. He later made a pilgrimage to the Holy Land and the monasteries of Scetis in Egypt, becoming well acquainted with Greek literature and Egyptian monasticism. Upon his return he joined the monastery of Beth ʿAbe.

## Writings

At Beth ʿAbe, ʿEnanishoʿ took up writing. He wrote a philosophical treatise on "definitions and divisions" and a glossary of difficult words to aid in reading the Church Fathers. He wrote *Book of Rules for Homographs* about Syriac homographs, words having the same spelling (i.e., consonants) but different pronunciation (i.e., vowels) and meaning. He collaborated with Ishoʿyahb III to revise the *Ḥudrā*, a liturgical book containing the hymns for Sunday services in the East Syriac rite. Ishoʿyahb's successor, Giwargis I (r.660/1–680/1), then commissioned him to compile the *Paradise of the Fathers*, a collection of Syriac translations of Greek works. This major compilation comprises four books: the *Lausiac History* of Palladius of Helenopolis, another work of history attributed to Palladius, the *History of the Monks in Egypt* attributed to Jerome and a collection of sayings of the Desert Fathers.

The sayings as compiled by ʿEnanishoʿ in Syriac are known under the title *Paradise of the Fathers*. The *Paradise* contains some original material based on ʿEnanishoʿ's visit to Scetis. It is divided into fifteen chapters, with the first fourteen arranged topically and the last an unsystematic grouping. It had a major influence on East Syriac monasticism. A commentary on it was written before the end of the century by Dadīshōʿ Ḳaṭrāya. The *Book of the Little Paradise* of David, Bishop of the Kurds, was probably intended as a companion piece covering the native holy men of Mesopotamia. According to Thomas of Marga, a copy was kept in every monastery in the Church of the East.

1. Walters et al. (2016).
2. Childers (2018).
3. Wilmshurst (2011), pp. 130131.
4. Sims-Williams (1994), pp. 34–35.
5. Wortley (2012).
6. Wilmshurst (2011), pp. 130–131.
7. Baumstark (1922), pp. 205–206.

## Bibliography

Editions and translations  * Budge, E. A. Wallis, ed. (1904). *The Book of Paradise, Being the Histories and Sayings of the Monks and Ascetics of the Egyptian Desert*. Vol. 2 vols. London.`{{cite book}}`: CS1 maint: location missing publisher (link)
* Budge, E. A. Wallis, ed. (1907). *The Paradise, or Garden of the Holy Fathers*. Vol. 2 vols. London: Chatto & Windus.
* Sauget, Joseph-Marie, ed. (1987). *Une traduction arabe de la collection d'Apopthegmata Patrum de ʿEnānīšōʿ. Étude du ms. Paris arabe 253 et des témoins parallèles*. Louvain: Peeters.

Secondary literature


title: Enallagma annexum

abstract: Enallagma annexum, the northern bluet, is a species of damselfly in the family Coenagrionidae. Enallagma annexum was formerly included with Enallagma cyathigerum.

text:
# Enallagma annexum

***Enallagma annexum***, the **northern bluet**, is a species of damselfly in the family Coenagrionidae. *Enallagma annexum* was formerly included with *Enallagma cyathigerum*.

## Identification

The northern bluet is a small damselfly with a length of 1 to 1.6 inches (26 to 40 mm) long. The male is predominantly blue on the sides of its thorax, and the upper side of its abdomen. Its lower abdominal appendages are longer than its upper appendages. The female's body is greenish-yellow to brown color. The upper side of its abdomen is mostly black.

## Flight season

Northern bluets have a flight season of early May to July.

## Similar species

Many species in the genus *Enallagma* look similar to each other. The northern bluet looks similar to many bluet species. They include the boreal bluet, familiar bluet, Hagen's bluet, marsh bluet, and vernal bluet. It can be distinguished from familiar bluet by the large postocular spots and the shorter cerci. The characteristics shared by northern and boreal bluets are their large eyespots, and a mushroom-shaped black spot on abdominal segment S2. Its best seen dorsally.

## InfoBox

| Northern bluet | |
| --- | --- |
|  | |
| Male | |
| Conservation status | |
|
Least Concern  (IUCN 3.1) | |
| Scientific classification | |
| Domain: | Eukaryota |
| Kingdom: | Animalia |
| Phylum: | Arthropoda |
| Class: | Insecta |
| Order: | Odonata |
| Suborder: | Zygoptera |
| Family: | Coenagrionidae |
| Genus: | *Enallagma* |
| Species: | ***E. annexum*** |
| Binomial name | |
| ***Enallagma annexum***
(Hagen, 1861) | |
|


title: Elżbieta Temple

abstract: Elżbieta Temple, properly Elżbieta Klewin née Malcz, was a scholar and writer specialising in the field of illuminated manuscripts who produced two books, the second co-authored with J. J. G. Alexander.

text:
# Elżbieta Temple

**Elżbieta Temple** (July 8, 1909 – February 5, 1988), properly Elżbieta Klewin née Malcz, was a scholar and writer specialising in the field of illuminated manuscripts who produced two books, the second co-authored with J. J. G. Alexander.

## Her life and education

Temple was born in Olszowa, Poland in 1909. Her father Boleslaw Malcz (1873 - 1927) was a landowner and social activist. Her mother was Zofia née Moszyńska (1884 - 1964). She had two brothers Stanisław and Zbigniew.

In 1927 Elzbieta finished her secondary education at a school run by the Sisters of the Immaculate Conception in Nowy Sącz. She was admitted to the College of Fine Art in Cracow yet she had to quit for health reasons. In 1928/29 she took a course at the School of Painting and Drawing in Warsaw. In the period of 1929-37 she studied at the Academy of Fine Arts in Warsaw. In 1930 she married Jan Klewin, later a Warsaw architect. Around 1935 she created a large sgraffito at the residential building, Madalińskiego St. 80 in Warsaw, where she and her husband lived at that time. Today, under the freshly renovated work, a plaque recognizes the work of Elżbieta Malcz-Klewin. In the first days of World War II, Temple and her mother fled to England via Sweden.

In England in 1966 she received her B.A. degree from the Courtauld Institute of Art in London and in 1972 a Ph.D. degree from the University of London under the supervision of Christopher Hohler. Later on she moved to Eynsham and worked for over 20 years in the Duke Humfrey’s Library of the University of Oxford.

Her life partner in England was Dick Temple. She survived his death in a car accident and passed away on Feb. 5, 1988. She and her mother rest in one grave in the cemetery of St. Peter's Catholic Church in Eynsham.

## Her legacy

Temple’s book, *Anglo-Saxon Manuscripts, 900-1066,* Volume 2 of the 6 part series ‘Survey of Manuscripts Illuminated in the British Isles’ was lauded when it was first published. Nicolas Barker in *The Book Collector*, (Summer 1979) said of it, and the first volume in the series written by J. J. G. Alexander, *Insular Manuscripts 6th to the 9th century*, "The admirably comprehensive and thoughtfully arranged plates combine with the text to provide the best survey of this great period of British art yet produced" whilst John Beckwith in his review of her book in *Apollo magazine*, (vol. 104, 1976, p. 515), says "Mrs Temple’s scholarship is exemplary and her book will become a standard source of reference…".

It continues to be used as a reference book and cited extensively, for example, in *Anglo-Saxon Manuscripts and their Heritage*, p. 2, Gernot R. Weiland, University of British Columbia, when examining what is known about Anglo-Saxon illustrated manuscripts generally, states "Temple’s catalogue of illustrated Anglo-Saxon manuscripts between 900 and 1066 is the best place to start. Of the more than 100 manuscripts listed by her, several can be considered teaching texts."

Her other book, *Illuminated Manuscripts in the Oxford College Libraries*, with J. J. G. Alexander, is also considered influential and is said to be the inspiration for the cataloguing of the manuscripts in the University of Cambridge colleges and Fitzwilliam Museum collections which resulted in the publication of the first of a series of books, *Illuminated Manuscripts in Cambridge*.

## Websites

The British Library, in the article ‘Medieval England and France, 700-1200’ on their website, lists Temple’s book as recommended reading on English Manuscript Illumination, and her work forms the basis for the section ‘Illuminated Anglo-Saxon Manuscripts 900-1066 AD’ on the site ‘The Viking Age Compendium’.

## Other

As well as her contribution to the history of illuminated manuscripts, Elzbieta Temple also contributed photographs to the Conway Library that are currently being digitised by the Courtauld Institute of Art, as part of the Courtauld Connects project.

## Publications

* *Anglo-Saxon Manuscripts, 900-1066*, London : Harvey Miller, 1976, ISBN 0856020168
* *Illuminated Manuscripts in the Oxford College Libraries, the University Archives and the Taylor Institution*, (with J.J.G. Alexander), Oxford : Clarendon, 1985, ISBN 0198173814

1. Hamel, Christopher de (2009-12-31). "Tributes to Jonathan J. G. Alexander: The Making and Meaning of Illuminated Medieval & Renaissance Manuscripts, Art & Architecture (review)". *The Library: The Transactions of the Bibliographical Society*. **10** (4): 416–417. doi:10.1093/library/10.4.416. ISSN 1744-8581.
2. Pakowski, Zdzislaw (2014). *Olszowa Historia i ludzie* (in Polish). Ksiezy Mlyn. pp. 123–125. ISBN 978-83-7729-149-8.
3. Odkrywca, Warszawy. "Budynek - ul. Madalińskiego 80". *Odkrywca Warszawy*. Retrieved 2021-10-31.
4. *The Bodleian Library Record*. Vol. 13. Bodleian Library. 1989. pp. 185–186.
5. www.bibliopolis.com. "Anglo-Saxon Manuscripts, 900-1066 A Survey of Manuscripts Illuminated in the British Isles, 2 by Elzbieta Temple on Mullen Books". *Mullen Books*. Retrieved 2020-10-13.
6. Alexander, Jonathan James Graham (1978). *Insular Manuscripts, 6th to the 9th Century*. H. Miller. ISBN 978-0-905203-01-0.
7. "The Codex in Britain. \[Offprint from The Book Collector, Summer 1979\] by Nicolas BARKER: Fine Soft cover (1979) Signed by Author(s) | James Fergusson Books & Manuscripts". *www.abebooks.com*. Retrieved 2020-10-13.
8. Rosenblum, Joseph (1995). *A Bibliographic History of the Book: An Annotated Guide to the Literature*. Scarecrow Press. ISBN 978-0-8108-3009-7.
9. Pulsiano, Phillip; Treharne, Elaine M. (eds.). *Anglo-Saxon Manuscripts and their Heritage*. ASIN 1138607797.
10. "Collaboration in Special Collections, Parker Library" (PDF).
11. "Illuminated Manuscripts in Cambridge. Part 1, vol. 1: The Frankish Kingdoms, Northern Netherlands, Germany, Bohemia, Hungary and Austria (256 pp, 358 color illus.). Part 1, vol. 2: The Meuse Region, Southern Netherlands (296 pp, 389 color illus.)". *Historians of Netherlandish Art Reviews*. Retrieved 2020-10-13.
12. "English Manuscript Illumination". *The British Library*. Archived from the original on 2020-09-18. Retrieved 2020-10-13.
13. "Illuminated Anglo-Saxon Manuscripts 900-1066AD - The Viking Age Compendium". *www.vikingage.org*. Retrieved 2020-10-13.
14. "The Viking Age Compendium". *www.vikingage.org*. Retrieved 2020-10-13.
15. Digitisation, Courtauld (2020-06-30). "Who made the Conway Library?". *Digital Media*. Retrieved 2022-08-06.

## InfoBox

| Elżbieta Temple | |
| --- | --- |
|  | |
| Academic work | |
| Discipline | Medieval Studies, Anglo-Saxon Manuscripts |
| Notable works | Anglo-Saxon Manuscripts, 900-1066 (1976), Illuminated Manuscripts in the Oxford College Libraries, the University Archives and the Taylor Institution, (with J. J. G. Alexander, 1985) |
|  | |


title: Emmanuel Church, Preston

abstract: Emmanuel Church is in Brook Street, Preston, Lancashire, England. It is in the deanery of Preston, the archdeaconry of Lancaster, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II listed building.

text:
# Emmanuel Church, Preston

**Emmanuel Church** is in Brook Street, Preston, Lancashire, England. It is in the deanery of Preston, the archdeaconry of Lancaster, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II listed building.

## History

Emmanuel Church was built between 1869 and 1870 and was designed by Myres, Veevers and Myres. The land for the church was given by Thomas Tomlinson of London, and the foundation stone was laid on 18 August 1868 by Sir T. G. Fermor-Hesketh, the local Member of Parliament. The church cost about £6,000, and when first built could seat 1,000 people.

## Architecture

The church is built in red brick with some decoration in blue, black and white brick, and has sandstone dressings and slate roofs. It is in a mixture of Early English and Decorated architectural styles. The church consists of a five-bay nave without aisles, north and south transepts, and a chancel. Attached to the east sides of the transepts are vestries, each with an apse, and at the southwest corner is a tower. At the corners of the lower stages of the tower are angle buttresses, and the top stage has corner pilasters. In the lower stages are lancets and small circular windows, and in the top stage are paired bell openings. At the top of the tower is a carved band, corner gargoyles in the form of winged beasts, a parapet consisting of two pierced bands, the lower in brick and the upper in stone, and octagonal corner pinnacles.

At the west front is a rectangular porch with stone carving, including a pierced parapet containing two inscribed tablets with triangular heads. In front of the porch is a modern glazed extension. Above the porch is a four-light window, over which is a polychrome band with zig-zag decoration. Along the sides of the church the bays are divided by buttresses, and each bay contains a two-light window. In the transepts are small lancet windows, and each transept has a large four-light window in the gable. The chancel has a five-light east window. The windows contain Geometrical tracery. Inside the church is a hammerbeam roof, and the transepts contain galleries. The three-manual pipe organ was built in 1874, possibly by Ainscough of Preston, and was renovated in 1912 by R. G. Phillips of Preston.

## Building closure

In 2014, due to dry rot affecting the building, the congregation stopped using the church building and moved to the adjacent community centre. The building was formally closed two years later in February 2016 but the Church continues to meet for worship and other activities in the Plungington Community Centre.

## InfoBox

| Emmanuel Church, Preston | |
| --- | --- |
| Emmanuel Church, Preston | |
| Emmanuel Church, PrestonLocation in Preston | |
| 53°46′09″N 2°42′45″W / 53.7692°N 2.7125°W / 53.7692; -2.7125 | |
| OS grid reference | SD 531 306 |
| Location | Brook Street, Preston, Lancashire |
| Country | England |
| Denomination | Anglican |
| Website | Emmanuel, Preston |
| History | |
| Status | Parish church |
| Architecture | |
| Functional status | Active |
| Heritage designation | Grade II |
| Designated | 20 December 1991 |
| Architect(s) | Myres, Veevers and Myres |
| Architectural type | Church |
| Style | Gothic Revival |
| Groundbreaking | 1869 (1869) |
| Completed | 1870 (1870) |
| Construction cost | c. £6,000 |
| Specifications | |
| Materials | Brick with stone dressings, slate roofs |
| Administration | |
| Province | York Vicar = Peter Hambourg |
| Diocese | Blackburn |
| Archdeaconry | Lancaster |
| Deanery | Preston |
| Parish | Emmanuel, Preston |
| Laity | |
| Reader(s) | Jim Cam / Joyce Willacy |
| Churchwarden(s) | Ann Berry |
| Parish administrator | Christine Cam |


title: Quercus variabilis

abstract: Quercus variabilis, the Chinese cork oak, is a species of oak in the section Quercus sect. Cerris, native to a wide area of eastern Asia in southern, central, and eastern China, Taiwan, Japan, and Korea.

text:
# Quercus variabilis

***Quercus variabilis***, the **Chinese cork oak**, is a species of oak in the section *Quercus* sect. *Cerris*, native to a wide area of eastern Asia in southern, central, and eastern China, Taiwan, Japan, and Korea.

## Description

*Quercus variabilis* is a medium-sized to large deciduous tree growing to 25–30 metres (82–98 feet) tall with a rather open crown, and thick corky bark with deep fissures and marked by sinuous ridges. The leaves are simple, acuminate, variable in size, 8–20 centimetres (3+147+34 inches) long and 2–8 cm (343+14 in) broad, with a serrated margin with each vein ending in a distinctive fine hair-like tooth; they are green above and silvery below with dense short pubescence.

The flowers are wind-pollinated catkins produced in mid spring, maturing about 18 months after pollination; the fruit is a globose acorn, 1.5–2 cm (5834 in) diameter, two-thirds enclosed in the acorn cup, which is densely covered in soft 4–8 millimetres (316516 in) long 'mossy' bristles.

## Distribution and habitat

The species can be found in evergreen and deciduous forests below 3,000 m (9,800 ft), in the Chinese provinces of Anhui, Fujian, Gansu, Guangdong, Guangxi, Guizhou, Hebei, Henan, Hubei, Hunan, Jiangsu, Jiangxi, Liaoning, Shaanxi, Shandong, Shanxi, Sichuan, Taiwan, Yunnan, Zhejiang, as well as in Japan and Korea.

## Uses

It is cultivated in China to a small extent for cork production, though its yield is lower than that of the related cork oak. It is also occasionally grown as an ornamental tree. For pharmaceutical grade production of *Ganoderma lucidum*, known in China as ‘the mushroom of immortality,’ the dead wood logs of *Q. variabilis* are used.

## InfoBox

| Chinese cork oak | |
| --- | --- |
|  | |
| Conservation status | |
|
Least Concern  (IUCN 3.1) | |
| Scientific classification | |
| Kingdom: | Plantae |
| *Clade*: | Tracheophytes |
| *Clade*: | Angiosperms |
| *Clade*: | Eudicots |
| *Clade*: | Rosids |
| Order: | Fagales |
| Family: | Fagaceae |
| Genus: | *Quercus* |
| Subgenus: | *Quercus subg. Cerris* |
| Section: | *Quercus sect. Cerris* |
| Species: | ***Q. variabilis*** |
| Binomial name | |
| ***Quercus variabilis***
Blume | |
|
| Synonyms | |
| * *Pasania variabilis* (Blume) Regel * *Quercus bungeana* F.B.Forbes * *Quercus chinensis* Bunge * *Quercus moulei* Hance | |


title: Quercus vacciniifolia

abstract: Quercus vacciniifolia, the huckleberry oak, is a member of the Protobalanus section of genus Quercus. It has evergreen foliage, short styles, very bitter acorns that mature in 18 months, and a woolly acorn shell interior.

text:
# Quercus vacciniifolia

***Quercus vacciniifolia*** (sometimes spelled *Q. vaccinifolia*), the **huckleberry oak**, is a member of the *Protobalanus* section of genus *Quercus*. It has evergreen foliage, short styles, very bitter acorns that mature in 18 months, and a woolly acorn shell interior.

## Description

*Quercus vacciniifolia* is a shrubby evergreen of the oak family, which grows generally less than 1.5 metres (5 feet) tall and spreads horizontally, never becoming a tree. In the field, it is best identified from its clustered terminal buds, which is characteristic of all plants of the genus. Species are more easily identified in the presence of acorns. Acorns of *Q. vacciniifolia* mature in 2 years (biennial maturation) after pollination. Flowers and inflorescence characteristics are not used to significant extend in this genera. *Q. vacciniifolia* can be easily confused with *Q. cedrosensis*, which grows in dry chaparrals, such as California-Mexico border south, forests of Baja California and at higher elevations on Cedros Island. Morphologically, the two species differ in their leaf margins: while *Q. vacciniifolia* leaves are entire to mucro-toothed, *Q. cedrosensis leaves* are entire or have irregular spine-tipped teeth.

## Distribution and habitat

*Quercus vacciniifolia* is native to the western United States, where it can be found in the Sierra Nevada of California, where its distribution extends just into Nevada, and the Klamath Mountains and southern Cascade Range as far north as southern Oregon. It grows in high mountain forests. It also dominates sections of mountain chaparral.

The species can be found in steep slopes, ridges, conifer forests, and sub-alpine forest, mostly in high montane area at altitudes of 150 to 2,930 m (490 to 9,610 ft). It is native to California, but can also be found in Oregon and Nevada. Hybridization between *Q. vacciniifolia* and *Q. chrysolepis* has been extensively reported in Sierra Nevada. Between the early and middle Holocene, 11,000 and 5,000 cal years BP, *Q.vacciniifolia* were an extensive shrub in the Klamath Mountains (at the northern portions of California), which had ultramafic soils. At this period, *Q. vacciniifolia* was a main fire developer due to its abundance, mid-height and resinous leaves. Today, *Q. vacciniifolia* rarely forms dense chaparral-like stands, allowing fire resistant species to grow intermittently.

## Ecology

Many animal species use this shrub for food, including mule deer, which eat the leaves, and many birds and mammals, including the American black bear, which eat the acorns.

## Uses

The *Quercus vacciniifolia* plant is used in restoration, revegetation, and garden landscaping. It is good for preventing erosion, such as on the slopes above Lake Tahoe to slow the erosion that pollutes the lake.

## InfoBox

| Huckleberry oak | |
| --- | --- |
|  | |
| Conservation status | |
|
Least Concern  (IUCN 3.1) | |
| Scientific classification | |
| Kingdom: | Plantae |
| *Clade*: | Tracheophytes |
| *Clade*: | Angiosperms |
| *Clade*: | Eudicots |
| *Clade*: | Rosids |
| Order: | Fagales |
| Family: | Fagaceae |
| Genus: | *Quercus* |
| Subgenus: | *Quercus subg. Quercus* |
| Section: | *Quercus sect. Protobalanus* |
| Species: | ***Q. vacciniifolia*** |
| Binomial name | |
| ***Quercus vacciniifolia***
Kellogg | |
|
| Synonyms | |
| * *Quercus vaccinifolia* Kellogg * *Quercus vaccinifolia* Kellogg, not validly published * *Quercus chrysolepis* var. *vacciniifolia* (Kellogg) Engelm. * *Quercus chrysolepis* subsp. *vacciniifolia* (Kellogg) A.E.Murray | |


title: End zone

abstract: The end zone is the scoring area on the field, according to gridiron-based codes of football. It is the area between the end line and goal line bounded by the sidelines. There are two end zones, each being on the opposite side of the field. It is bordered on all sides by a white line indicating its beginning and end points, with orange, square pylons placed at each of the four corners as a visual aid. Canadian rule books use the terms goal area and dead line instead of end zone and end line respectively, but the latter terms are the more common in colloquial Canadian English. Unlike sports like association football and ice hockey which require the ball/puck to pass completely over the goal line to count as a score, both Canadian and American football merely need any part of the ball to break the vertical plane of the outer edge of the goal line. A similar concept exists in both rugby football codes, where it is known as the in-goal area. The difference between rugby and gridiron-based codes is that in rugby, the ball must be touched to the ground in the in-goal area to count as a try, whereas in the gridiron-based games, simply possessing the ball in or over the end zone is sufficient to count as a touchdown. Ultimate frisbee also uses an end zone scoring area. Scores in this sport are counted when a pass is received in the end zone.

text:
# End zone

The **end zone** is the scoring area on the field, according to gridiron-based codes of football. It is the area between the end line and goal line bounded by the sidelines. There are two end zones, each being on the opposite side of the field. It is bordered on all sides by a white line indicating its beginning and end points, with orange, square pylons placed at each of the four corners as a visual aid (however, prior to around the early 1970s, flags were used instead to denote the end zone). Canadian rule books use the terms *goal area* and *dead line* instead of *end zone* and *end line* respectively, but the latter terms are the more common in colloquial Canadian English. Unlike sports like association football and ice hockey which require the ball/puck to pass completely over the goal line to count as a score, both Canadian and American football merely need any part of the ball to break the vertical plane of the outer edge of the goal line.

A similar concept exists in both rugby football codes, where it is known as the *in-goal area*. The difference between rugby and gridiron-based codes is that in rugby, the ball must be touched to the ground in the in-goal area to count as a try (the rugby equivalent of a touchdown), whereas in the gridiron-based games, simply possessing the ball in or over the end zone is sufficient to count as a touchdown.

Ultimate frisbee also uses an end zone scoring area. Scores in this sport are counted when a pass is received in the end zone.

## History

The end zones were invented as a result of the legalization of the forward pass in gridiron football. Prior to this, the goal line and end line were the same, and players scored a touchdown by leaving the field of play through that line. Goal posts were placed on the goal line, and any kicks that did not result in field goals but left the field through the end lines were simply recorded as touchbacks (or, in the Canadian game, singles; it was during the pre-end zone era that Hugh Gall set the record for most singles in a game, with eight).

In the earliest days of the forward pass, the pass had to be caught in-bounds and could not be thrown across the goal line (as the receiver would be out of bounds). This also made it difficult to pass the ball when very close to one's own goal line, since merely dropping back to pass or kick would result in a safety (rules of the forward pass at the time required the passer to be five yards behind the line of scrimmage, which would make throwing the forward pass when the ball was snapped from behind one's own five-yard line illegal in itself).

Thus, in 1912, the end zone was introduced in American football. In an era when professional football was still in its early years and college football dominated the game, the resulting enlargement of the field was constrained by fact that many college teams were already playing in well-developed stadiums, complete with stands and other structures at the ends of the fields, thereby making any substantial enlargement of the field unfeasible at many schools. Eventually, a compromise was reached: 12 yards of end zone were added to each end of the field, but in return, the playing field was shortened from 110 yards to 100, resulting in the physical size of the field being only slightly longer than before. Goal posts were originally kept on the goal lines, but after they began to interfere with play, they moved back to the end lines in 1927, where they have remained in college football ever since. The National Football League moved the goal posts up to the goal line again in 1933, then back again to the end line in 1974.

As with many other aspects of gridiron football, Canadian football adopted the forward pass and end zones much later than American football. The forward pass and end zones were adopted in 1929. In Canada, college football has never reached a level of prominence comparable to U.S. college football, and professional football was still in its infancy in the 1920s. As a result, Canadian football was still being played in rudimentary facilities in the late 1920s. A further consideration was that the Canadian Rugby Union (the governing body of Canadian football at the time, now known as Football Canada) wanted to reduce the prominence of single points (then called *rouges*) in the game. Therefore, the CRU simply appended 25-yard end zones to the ends of the existing 110-yard field, creating a much larger field of play. Since moving the goal posts back 25 yards would have made the scoring of field goals excessively difficult, and since the CRU did not want to reduce the prominence of field goals, the goal posts were left on the goal line where they remain today. However, the rules governing the scoring of singles were changed: teams were required to either kick the ball out of bounds through the end zone or force the opposition to down a kicked ball in their own end zone in order to be awarded a point. By 1986, at which point CFL stadiums were becoming bigger and comparable in development to their American counterparts in an effort to stay financially competitive, the CFL reduced the depth of the end zone to 20 yards.

## Scoring

A team scores a touchdown by entering its opponent's end zone while carrying the ball or catching the ball while being within the end zone. If the ball is carried by a player, it is considered a score when any part of the ball is directly above or beyond any part of the goal line between the pylons. In addition, a two-point conversion may be scored after a touchdown by the same means.

In Ultimate Frisbee, a goal is scored by completing a pass into the end zone.

## Size

The end zone in American football is 10 yards long by 53+13 yards (160 feet) wide. A full-sized end zone in Canadian football is 20 yards long by 65 yards wide. Prior to the 1980s, the Canadian end zone was 25 yards long. The first stadium to use the 20-yard-long end zone was B.C. Place in Vancouver, which was completed in 1983. The floor of B.C. Place was (and is) too short to accommodate a field 160 yards in length. The shorter end zone proved popular enough that the CFL adopted it league-wide in 1986. At BMO Field, home to the Toronto Argonauts, the end zones are only 18 yards. Like their American counterparts, Canadian endzones are marked with four pylons.

In Canadian football stadiums that also feature a running track, it is usually necessary to truncate the back corners of the end zones, since a rectangular field 150 yards long and 65 yards wide will not fit completely inside an oval-shaped running track. Such truncations are marked as straight diagonal lines, resulting in an end zone with six corners and six pylons. As of 2019, Montreal's Percival Molson Stadium is the only CFL stadium that has the rounded-off end zones.

During the CFL's failed American expansion in the mid-1990s, several stadiums, by necessity, used 15-yard end zones (some had end zones that were even shorter than 15 yards); only Baltimore and San Antonio had the endzones at the standard 20 yards.

Ultimate Frisbee uses an end zone 40 yards wide and 20 yards deep (37 m × 18 m).

## The goal post

The location and dimensions of a goal post differ from league to league, but it is usually within the boundaries of the end zone. In earlier football games (both professional and collegiate), the goal post began at the goal line, and was usually an H-shaped bar. Nowadays, for player safety reasons, almost all goal posts in the professional and collegiate levels of American football are T-shaped (resembling a slingshot), and reside just outside the rear of both end zones; these goalposts were first seen in 1966 and were invented by Jim Trimble and Joel Rottman in Montreal, Quebec, Canada.

The goal posts in Canadian football still reside on the goal line instead of the back of the end zones, partly because the number of field goal attempts would dramatically decrease if the posts were moved 20 yards back in that sport, and also because the larger end zone and wider field makes the resulting interference in play by the goal post a less serious problem.

At the high school level, it is not uncommon to see multi-purpose goal posts that include football goal posts at the top and a soccer net at the bottom; these are usually seen at smaller schools and in multi-purpose stadiums where facilities are used for multiple sports. When these or H-shaped goal posts are used in football, the lower portions of the posts are covered with several inches of heavy foam padding to protect the safety of the players.

## Decoration

Most professional and collegiate teams have their logo, team name, or both painted on the surface of the end zone, with team colors filling the background. Many championship and bowl games at college and professional level are commemorated by the names of the opposing teams each being painted in one of the opposite end zones. In some leagues, along with bowl games, local, national, or bowl game sponsors may also have their logos placed in the end zone. In the CFL, fully painted end zones are nonexistent, though some feature club logos or sponsors. Additionally, the Canadian end zone, being a live-ball part of the field, often features yardage dashes (usually marked every five yards), not unlike the field of play itself.

In many places, particularly in smaller high schools and colleges, end zones are undecorated, or have plain white diagonal stripes spaced several yards apart, in lieu of colors and decorations. One notable use of this design in major college football is the Notre Dame Fighting Irish, who have both end zones at Notre Dame Stadium painted with diagonal white lines. In professional football, since 2004, the Pittsburgh Steelers of the NFL have the south end zone at Acrisure Stadium (formerly Heinz Field) painted with diagonal-lines during most of the regular season, with the north end zone featuring only the city name of Pittsburgh in yellow. This is done because Acrisure Stadium, which has a natural grass playing surface, is also home to the Pittsburgh Panthers of college football and the markings simplify field conversion between the two teams' respective field markings and logos, with both teams sharing a secondary yellow color, but each having different primary colors. After the Panthers' season is over, the Steelers logo is painted in the south end zone.

Likewise, some end zones are painted in tribute to a recently deceased team figure or fan, as is done with the Steelers' AFC North rival Baltimore Ravens at M&T Bank Stadium, where the city name is painted as usual in the end zone, except for the "MO" portion, which is painted in gold or white in tribute to the late Mo Gaba, a young fan of both the Ravens and Orioles.

One of the major quirks of the American Football League was its use of unusual patterns such as argyle in its end zones, a tradition revived in 2009 by the Denver Broncos to celebrate the team's 50th anniversary, Denver itself a former AFL team. The original XFL standardized its playing fields so that all eight of its teams had uniform fields with the XFL logo in each end zone and no team identification.


title: Empire State (disambiguation)

abstract: The Empire State is the official nickname of New York State, in the United States of America. Empire State may also refer to:

text:
# Empire State (disambiguation)

The **Empire State** is the official nickname of New York State, in the United States of America. **Empire State** may also refer to:

## Geography

## Arts, entertainment, and media

### Films

### Music

* "Empire State", a song by Fleetwood Mac from their album *Mirage* (1982)
* "Empire State (Son House in Excelsis)", a song by Mercury Rev from their album *See You on the Other Side* (1995)
* "Empire State", a song by Guster from their album *Ganging Up on the Sun* (2006)
* *Empire State*, a 2007 hip hop album by Vast Aire and Karniege
* "Empire State of Mind", a song by Jay-Z and Alicia Keys from *The Blueprint 3* (2009)

### Other uses in arts, entertainment, and media

## Buildings

## Education


title: Endgame (1983 film)

abstract: Endgame is a 1983 Italian post-apocalyptic film starring Al Cliver, Laura Gemser and George Eastman. It was directed, co-written and produced by Joe D'Amato, under the pseudonym "Steven Benson".

text:
# Endgame (1983 film)

***Endgame (Bronx lotta finale)*** (transl.Endgame: Bronx Final Battle) is a 1983 Italian post-apocalyptic film starring Al Cliver, Laura Gemser and George Eastman. It was directed, co-written and produced by Joe D'Amato, under the pseudonym "Steven Benson".

## Synopsis

In the year 2025, a nuclear holocaust has left New York City an irradiated, but not abandoned, wasteland. (It appears the Nuclear War that caused the devastation happened in the late 1980s or early 1990s based on the technology people have available.) The ruined city is inhabited now by scavenger packs and telepathic mutants, who are persecuted by the elite survivors. Keeping the few remaining people pacified is the reality television program *Endgame*, where hunters and gladiators fight to the death for large financial winnings.

The elites in power in the city have their security forces seeking out and killing mutants who populate the ruins of the city. The non-mutant Professor Levin helps the mutants survive and hide from the security forces seeking to kill them.

The star and veteran fighter from *Endgame,* Ron Shannon (Al Cliver), convinces his nemesis to help him assemble a team to take a group of mind-reading mutants across the desert to safety. They need to avoid such dangers as blind fighting monks, nomadic predators, government agents, and Shannon's friend, now turned nemesis, Karnak (George Eastman). The leader of the mutants is Lilith (Laura Gemser) and she has promised that if the team assembled by Shannon can succeed in getting the mutants to safety, a fortune awaits them.

## Cast

## Release

*Endgame* was released in Italy on November 5, 1983.

## Reception

While noting that this is a Mad Max "ripoff", and that the battle sequences seem endless, Creature Feature gave the movie 2.5 out of 5 stars. Million Monkey Theater found that the movie is a mixture of The Running Man and any number of post-apocalyptic movies and had issues with the acting, but stated the fans of the genre would like the film. George Eastman remarked "The idea was alright...but like all the others, it was made on too small a budget. These (post-atomic) films, which were made in the wake of the various *Mad Max* movies, were decidedly crummy. The set designs were poor....and the genre met a swift and well-deserved death." Kim Newman found the movie "initially promising".

## Home Release

The movie is available on several streaming service and as of October 2019 this includes Amazon Prime The movie has been released on DVD and on Blu-ray by Severin Films.

## InfoBox

| Endgame | |
| --- | --- |
| *Endgame* film poster | |
| Directed by | Joe D'Amato |
| Written by | Alex Carver
Joe D'Amato |
| Produced by | Joe D'Amato |
| Starring | Al Cliver
Laura Gemser
George Eastman
Jack Davis |
| Cinematography | Joe D'Amato |
| Music by | Carlo Maria Cordio |
| Distributed by | American National Enterprises |
| Release date | * 1983 (1983) |
| Running time | 98 minutes |
| Country | Italy |
| Language | Italian |


title: Endocronartium

abstract: Endocronartium is a genus of rust fungi in the Cronartiaceae family. The genus contains three species found in Europe, North America, and Japan, that grow on Pinus trees. Endocronartium was circumscribed by Hiratsuka in 1969.

text:
# Endocronartium

***Endocronartium*** is a genus of rust fungi in the Cronartiaceae family. The genus contains three species found in Europe, North America, and Japan, that grow on *Pinus* trees. *Endocronartium* was circumscribed by Hiratsuka in 1969.

## InfoBox

| *Endocronartium* | |
| --- | --- |
|  | |
| *Endocronartium harknessii* | |
|
| Scientific classification | |
| Kingdom: | Fungi |
| Division: | Basidiomycota |
| Class: | Urediniomycetes |
| Order: | Uredinales |
| Family: | Cronartiaceae |
| Genus: | ***Endocronartium***
Y.Hirats (1969) |
|
| Type species | |
| *Endocronartium harknessii*
(J.P.Moore) Hirats. (1969) | |
| Species | |
| *E. harknessii*
*E. pini*
*E. sahoanum* | |


title: Enda of Aran

abstract: Saint Enda of Aran is an Irish saint. His feast day is 21 March. Enda was a warrior-king of Oriel in Ulster, converted by his sister, Saint Fanchea, an abbess. About 484 he established the first Irish monastery at Killeaney on Inis Mór. St Enda is described as the "patriarch of Irish monasticism". Most of the great Irish saints had some connection with Aran.

text:
# Enda of Aran

**Saint Enda of Aran** (Éanna, Éinne or Endeus, died c. 530 AD) is an Irish saint. His feast day is 21 March.

Enda was a warrior-king of Oriel in Ulster, converted by his sister, Saint Fanchea, an abbess. About 484 he established the first Irish monastery at Killeaney on Inis Mór. St Enda is described as the "patriarch of Irish monasticism". Most of the great Irish saints had some connection with Aran.

## Early life and conversion

According to the *Martyrdom of Oengus*, Enda was an Irish prince, son of Conall Derg of Oriel (Ergall) in Ulster. Legend has it that when his father died, he succeeded him as king and went off to fight his enemies. The soldier Enda was converted by his sister, Saint Fanchea, an abbess. He visited Fanchea, who tried to persuade him to lay down his arms. He agreed, if only she would give him a young girl in the convent for a wife. He renounced his dreams of conquest and decided to marry. The girl she promised turned out to have just died, and Fanchea forced him to view the girl's corpse, to teach him that he, too, would face death and judgment.

Faced with the reality of death, and by his sister's persuasion, Enda decided to study for the priesthood, and studied first at St Ailbe’s monastery at Emly. Fanchea sent him to Rosnat, a great center of monasticism. There he took monastic vows and was ordained. The stories told of the early life of Saint Enda and his sister are unhistorical. More authentic vitae survive at Tighlaghearny at Inishmore, where he was buried.

### The monastic school of Aran

It is said that Enda learned the principles of monastic life at Rosnat in Britain. Returning to Ireland, Enda built a church at Drogheda. About 484 he was given land in the Aran Islands by his brother-in-law, Aengus, King of Munster.

Three limestone islands make up the Aran Islands: Inishmore, Inishmaan and Inisheer (respectively, the Great, Central and Eastern Island). The three islands of Aran stretch across the mouth of Galway Bay, forming a natural breakwater against the Atlantic Ocean. The largest of the three, Inishmore, is about nine miles long. In many places it is quite barren. Geologically, the islands are an extension of the Burren in Clare, on the mainland to the southeast: an uplifted limestone block, striated by gashes ranging from inches to hundreds of feet deep. Water percolates right through the stone, leading sometimes to water shortages and preventing the formation of the typically boggy western Irish land form. Peat for fires had to be imported from Galway. The resulting flora are unique; Mediterranean and Alpine species meet here, attracting masses of tiny multicoloured butterflies.

Enda's monks imitated the asceticism and simplicity of the earliest Egyptian desert hermits. He established the monastery of Enda, which is regarded as the first Irish monastery, at Killeany on Inismór. \[This is not compatible with Enda's having studied for the priesthood at the monastery at Emly, Co Tipperary, above.\] He also established a monastery in the Boyne valley, and several others across the island, and along with Finnian of Clonard is known as the father of Irish monasticism. At Killeaney the monks lived a hard life of manual labour, prayer, fasting, and study of the Scriptures. The monks of Aran lived alone in their stone cells, slept on the ground, ate together in silence, and survived by farming and fishing.

Enda divided the island into two parts, one half assigned to the monastery of Killeany, and the western half to such of his disciples as chose "to erect permanent religious houses on the island". Later he divided the island into 8 parts, in each of which he built a "place of refuge". The life of Enda and his monks was frugal and austere. The day was divided into fixed periods for prayer, labour, and sacred study. Each community had its own church and its village of stone cells, in which they slept either on the bare ground or on a bundle of straw covered with a rug, but always in the clothes worn by day. They assembled for their daily devotions in the church or oratory of the saint under whose immediate care they were placed. The monks took their meals in silence in a common refectory, from a common kitchen, having no fires in their cloghauns or stone cells, however cold the weather or wild the seas.

They invariably carried out the monastic rule of procuring their own food and clothing by the labour of their hands. Some fished around the islands; others cultivated patches of oats or barley in sheltered spots between the rocks. Others ground grain or kneaded the meal into bread, and baked it for the use of the brethren. They spun and wove their own garments from the undyed wool of their own sheep. They could grow no fruit in these storm-swept islands; they drank neither wine nor mead, and they had no flesh meat, except perhaps a little for the sick. St Enda himself died in old age around the year 530.

Enda's monastery flourished until Viking times, but much of the stone was ransacked by Cromwell's men in the 1650s for fortifications, so only scattered ruins remain. Most survive as coastal ruined towers. Cattle, goats, and horses now huddle and shiver in the storm under many of the ruins of old walls where once men lived and prayed. These structures were the chosen home of a group of poor and devoted men under Saint Enda. He taught them to love the hard rock, the dripping cave, and the barren earth swept by the western gales. They were "men of the caves", and "also men of the Cross".

### Enda and St Brecan

One tale tells that Saint Brecan was not happy with Enda's land division so Enda and Brecan made an agreement. Each say mass at his own monastery on either end of the island, and when they finished they would begin walking towards the centre. Wherever they met, that's where they'd divide the land. But Brecan began saying mass earlier than the agreed time. Enda prayed for divine intervention. Brecan's feet became stuck in the sand at the beach of Kilmurvey, and Enda wound up getting most of the land.

### Enda and Corban

Corbanus, who was still a heathen, and a churl to boot, vacated the isle, and conveyed his people and their property to the opposite coast. There he met St Enda and his monks preparing to cross in their slender currachs, and seemingly ill provided with food and furniture. There were several sacks and casks of corn and meal on the shore belonging to Corbanus, and as the boats were putting off he joked to the saint, "Here are some barrels and sacks of good corn which I would gladly give to save you and these poor men with the shorn heads, from starvation, but your wretched boats could not bear their weight across." "Do not mind that," said the saint; "let the gift be from your heart—that is the main thing." "Surely!" said the other, "I make a free offer!" At the word, sacks and barrels, with much bustle, shot forward over the boats and over the men in them, and in a direct line to the eastern landing-place of Inishmore.

## Influence on early Gaelic Church

During his own lifetime, Enda's monastic settlement on the Aran islands became an important pilgrimage destination, as well as a centre for the evangelisation of surrounding areas. At least two dozen canonised individuals had some association with "Aran of the Saints". Among these were Saint Brendan the Voyager, who was blessed for his voyage there; Jarlath of Tuam, Finnian of Clonard, and Saint Columba of Iona who called it the "Sun of the West". Aran became a miniature Mount Athos, with a dozen monasteries scattered over the island, the most famous, Killeany, where Enda himself lived. There, a great tradition of austerity, holiness, and learning was begun.

Saint Ciaran of Clonmacnoise came there first as a youth to grind corn, and would have remained there for life but for Enda's insistence that his true work lay elsewhere, reluctant though he was to part with him. When he departed, the monks of Enda lined the shore as he knelt for the last time to receive Enda's blessing, and watched as the boat bore him from them. Saint Finnian left St Enda and founded the monastery of Moville (where Columba spent part of his youth) and who afterwards became bishop of Lucca in Tuscany, Italy. Among those who spent time with Enda was Carthach the Elder. Ciarán is said to have walked to Clonmacnoise with his pet cow, which was a particularly good milker; long after her death in great old age the Book of the Dun Cow was bound in her skin.

## St Enda's well

### Barna, County Galway

This holy well is situated on the approach road to Silver Strand close to the village of Barna in County Galway, about 5 kilometres from Galway city. It is reputed to have been the resting place of St Enda of Aran on his way to the Aran islands. Local tradition has it that St Enda used it to spend the night here on his way to the islands and that one day a well sprung up as he prayed. Through the years pilgrimages were made regularly to the well.

### Inis Oirr

*Tobar Éinne* (or Tobar Éanna) is located near the west coast of Inis Oírr. Locals still carry out a ceremony (or pilgrimage) called *Turas to the Well of Enda*. It is said that the well has healing powers and that it never runs dry.

## Saint Brendan's stone

When Saint Brendan returned from his travels far to the West he thanked God at the Abbey and laid down the only gift he brought back from his travels, a stone with an eye carved on one end and a rune on the other. It was given to him by a dwarf. This stone was said to float if placed on water and the gem pointed to the Last Isle of the West. The rune is a variant of the Norse Reith rune which resembles the letter 'r'. This is called the "Styrimathr" (STEE-ri-mah-thur) meaning in Norse "the Captain of the Seas path". It is carried in a small silk purse by the Abbot of the Abbey of St Enda.

Those who lived there loved the islands which "as a necklace of pearls, God has set upon the bosom of the sea", and all the more because they had been the scene of heathen worship. according to a prophecy, "there will be left only three islands altogether, when Innish is sent from mortal planes: Inishmore, Inishmaan, and Inisheer." On the largest will stand Saint Enda's well and altar, and the round tower of the church where the bell was sounded which gave the signal that Saint Enda had taken his place at the altar. At the tolling of the bell the service of the Mass began in all the churches of the island.

## Legacy

Patrick Pearse named his bilingual boys' school Scoil Éanna, or St Enda's School, in honour of the saint in 1908. Ballyboden has a Gaelic Athletic Association club named after him, Ballyboden St. Enda's. Omagh St Enda's Gaelic Athletic Club is also named in his honour and in 2011, members of the club paid tribute to their patron by visiting his church on the Aran Islands before 150 members of the club cycled from Galway to Omagh. St. Endas College secondary school (Coláiste Éinde in Irish) in Galway is also named after him. St Enda's GAA in GLengormley County Antrim is also named for him.

## InfoBox

| Saint Enda of Aran | |
| --- | --- |
| Abbot of Aran | |
| Born | c.450
Meath, Ireland |
| Died | c.530
Killeaney, Inis Mór, Galway, Ireland |
| Venerated in | Roman Catholic Church
Eastern Orthodox Church |
| Feast | 21 March |


title: Endophenotype

abstract:
In genetic epidemiology, endophenotype is a term used to separate behavioral symptoms into more stable phenotypes with a clear genetic connection. By seeing the EP notion as a special case of a larger collection of multivariate genetic models, which may be fitted using currently accessible methodology, it is possible to maximize its valuable potential lessons for etiological study in psychiatric disorders.
The concept was coined by Bernard John and Kenneth R. Lewis in a 1966 paper attempting to explain the geographic distribution of grasshoppers. They claimed that the particular geographic distribution could not be explained by the obvious and external "exophenotype" of the grasshoppers, but instead must be explained by their microscopic and internal "endophenotype". The endophenotype idea represents the influence of two important conceptual currents in biology and psychology research. An adequate technology would be required to perceive the endophenotype, which represents an unobservable latent entity that cannot be directly observed with the unaided naked eye. In the investigation of anxiety and affective disorders, the endophenotype idea has gained popularity. The next major use of the term was in psychiatric genetics, to bridge the gap between high-level symptom presentation and low-level genetic variability, such as single nucleotide polymorphisms. It is therefore more applicable to more heritable disorders, such as bipolar disorder and schizophrenia. Through their impact on the growth and operation of the vital components of the nervous system, such as neurons, transmitter systems, and neural networks, genes have an impact on complex behavior. Therefore, heritable differences in mental abilities may be caused by changes in the code describing the shape and operation of the underlying neural network. One significant expression of this idea is believed to be the many cognitive deficiencies seen in ADHD, making them ideal candidates for an endophenotype approach. Since then, the concept has expanded to many other fields, such as the study of ADHD, addiction, Alzheimer's disease, obesity and cystic fibrosis. Some other terms which have a similar meaning but do not stress the genetic connection as highly are "intermediate phenotype", "biological marker", "subclinical trait", "vulnerability marker", and "cognitive marker". The strength of an endophenotype is its ability to differentiate between potential diagnoses that present with similar symptoms.

text:
# Endophenotype

In genetic epidemiology, **endophenotype** (or **intermediate phenotype**) is a term used to separate behavioral symptoms into more stable phenotypes with a clear genetic connection. By seeing the EP notion as a special case of a larger collection of multivariate genetic models, which may be fitted using currently accessible methodology, it is possible to maximize its valuable potential lessons for etiological study in psychiatric disorders. The concept was coined by Bernard John and Kenneth R. Lewis in a 1966 paper attempting to explain the geographic distribution of grasshoppers. They claimed that the particular geographic distribution could not be explained by the obvious and external "exophenotype" of the grasshoppers, but instead must be explained by their microscopic and internal "endophenotype". The endophenotype idea represents the influence of two important conceptual currents in biology and psychology research. An adequate technology would be required to perceive the endophenotype, which represents an unobservable latent entity that cannot be directly observed with the unaided naked eye. In the investigation of anxiety and affective disorders, the endophenotype idea has gained popularity.

The next major use of the term was in psychiatric genetics, to bridge the gap between high-level symptom presentation and low-level genetic variability, such as single nucleotide polymorphisms. It is therefore more applicable to more heritable disorders, such as bipolar disorder and schizophrenia. Through their impact on the growth and operation of the vital components of the nervous system, such as neurons, transmitter systems, and neural networks, genes have an impact on complex behavior. Therefore, heritable differences in mental abilities may be caused by changes in the code describing the shape and operation of the underlying neural network. One significant expression of this idea is believed to be the many cognitive deficiencies seen in ADHD, making them ideal candidates for an endophenotype approach. Since then, the concept has expanded to many other fields, such as the study of ADHD, addiction, Alzheimer's disease, obesity and cystic fibrosis. Some other terms which have a similar meaning but do not stress the genetic connection as highly are "intermediate phenotype", "biological marker", "subclinical trait", "vulnerability marker", and "cognitive marker". The strength of an endophenotype is its ability to differentiate between potential diagnoses that present with similar symptoms.

## Definition

In psychiatry research, the accepted criteria which a biomarker must fulfill to be called an endophenotype include:

1. An endophenotype must segregate with illness in the population.
2. An endophenotype must be heritable.
3. An endophenotype must not be state-dependent (i.e., manifests whether illness is active or in remission).
4. An endophenotype must co-segregate with illness within families.
5. An endophenotype must be present at a higher rate within affected families than in the population.
6. An endophenotype must be amenable to reliable measurement, and be specific to the illness of interest.

## For schizophrenia

In the case of schizophrenia, the overt symptom could be a psychosis, but the underlying phenotypes are, for example, a lack of sensory gating and a decline in working memory. Both of these traits have a clear genetic component and can thus be called endophenotypes. A strong candidate for schizophrenia endophenotype is prepulse inhibition, the ability to inhibit the reaction to startling stimuli. However, several other task-related candidate endophenotypes have been proposed for schizophrenia, and even resting measures extracted from EEG, such as, power of frequency bands and EEG microstates.

Endophenotypes are quantitative, trait-like deficits that are typically assessed by laboratory-based methods rather than by clinical observation.

The four primary criteria for an endophenotype are that it is present in probands with the disorder, that it is not state-related (that is, it does not occur only during clinical episodes) but instead is present early in the disease course and during periods of remission, that it is observed in unaffected family members at a higher rate than in the general population, and that it is heritable. The behavioral syndrome of schizophrenia is no longer thought to be a singular disease with a single underlying cause, as is once again becoming clear. Instead, it could have a number of different etiologies, and the symptoms could have many different origins. Such heterogeneity may explain some of the challenges in determining the genetics of schizophrenia and may also account for the clinical observations of schizophrenia treatment response variability.

Some distinct genes that could underlie certain endophenotypic traits in schizophrenia include:

* RELN – coding the reelin protein downregulated in patients' brains. In one 2008 study, its variants were associated with performance in verbal and visual working memory tests in the nuclear families of patients.
* FABP7, coding the *Fatty acid-binding protein 7 (brain)*, one SNP of which was associated with schizophrenia in one 2008 study, is also linked to prepulse inhibition in mice. It is still uncertain though whether the finding will be replicated for human patients.
* CHRNA7, coding the neuronal nicotinic acetylcholine receptor alpha7 subunit. alpha7-containing receptors are known to improve prepulse inhibition, pre-attentive and attentive states.

## For bipolar disorder

In bipolar disorder, one commonly identified endophenotype is a deficit in face emotion labeling, which is found in both individuals with bipolar disorder and in individuals who are "at risk" (i.e., have a first degree relative with bipolar disorder). Using fMRI, this endophenotype has been linked to dysfunction in the dorsolateral and ventrolateral prefrontal cortex, anterior cingulate cortex, striatum, and amygdala. A polymorphism in the *CACNA1C* gene coding for the voltage-dependent calcium channel Cav1.2 has been found to be associated with deficits in facial emotion recognition.

## For suicide

The endophenotype concept has also been used in suicide studies. Personality characteristics can be viewed as endophenotypes that may exert a diathesis effect on an individual's susceptibility to suicidal behavior. Although the exact identification of these endophenotypes is controversial, certain traits such as impulsivity and aggression are commonly cited risk factors. One such genetic basis for one of these at-risk endophenotypes has been suggested in 2007 to be the gene coding for the serotonin receptor 5-HT1B, known to be relevant in aggressive behaviors.


title: Endotricha faceta

abstract: Endotricha faceta is a species of snout moth in the genus Endotricha. It was described by Paul Ernest Sutton Whalley in 1963, and is known from New Guinea.

text:
# Endotricha faceta

***Endotricha faceta*** is a species of snout moth in the genus *Endotricha*. It was described by Paul Ernest Sutton Whalley in 1963, and is known from New Guinea.

## InfoBox

| *Endotricha faceta* | |
| --- | --- |
|
| Scientific classification | |
| Domain: | Eukaryota |
| Kingdom: | Animalia |
| Phylum: | Arthropoda |
| Class: | Insecta |
| Order: | Lepidoptera |
| Family: | Pyralidae |
| Genus: | *Endotricha* |
| Species: | ***E. faceta*** |
| Binomial name | |
| ***Endotricha faceta***<br>Whalley, 1963 | |
|


title: Endotricha fuliginosa

abstract: Endotricha fuliginosa is a species of snout moth in the genus Endotricha. It was described by Paul Ernest Sutton Whalley in 1963, and is known from New Guinea.

text:
# Endotricha fuliginosa

***Endotricha fuliginosa*** is a species of snout moth in the genus *Endotricha*. It was described by Paul Ernest Sutton Whalley in 1963, and is known from New Guinea.

## InfoBox

| *Endotricha fuliginosa* | |
| --- | --- |
|
| Scientific classification | |
| Domain: | Eukaryota |
| Kingdom: | Animalia |
| Phylum: | Arthropoda |
| Class: | Insecta |
| Order: | Lepidoptera |
| Family: | Pyralidae |
| Genus: | *Endotricha* |
| Species: | ***E. fuliginosa*** |
| Binomial name | |
| ***Endotricha fuliginosa***<br>Whalley, 1963 | |
|


# English cricket team in India, Pakistan and Ceylon in 1951–52

A cricket team from England organised by the Marylebone Cricket Club (MCC) toured India from 5 October 1951 to 2 March 1952. During this tour England team also played first class matches in Pakistan and Ceylon. In the Test matches, the side was known as "England"; in other matches, it was known as "MCC".

The Test series was drawn 1-1, with three matches being drawn.

## Background

It was reported in April 1950 that the MCC would tour India, Pakistan and Ceylon in the 1951–52 season. The squad would play games over three and a half months in India, over a month in Pakistan and over fifteen days in Ceylon.

## The English team

The manager was Geoffrey Howard. The team was announced in late July 1951. Poole replaced Jack Ikin, who was injured, before the team left. Leadbeater replaced Rhodes, who was forced to return home with an injury, early in the tour.

Many of England's leading players made themselves unavailable for the tour, and the resultant team was widely regarded as a "second team". Eight of the touring team – Howard, Carr, Leadbeater, Kenyon, Poole, Rhodes, Ridgway and Spooner – had no Test experience, while none of the team had played more than nine Tests. None of the team had toured Australia and New Zealand in the Test series of 1950–51.

## Test matches

### 1st Test

### 2nd Test

### 3rd Test

### 4th Test

* India won the toss and elected to bat.

### 5th Test

* England won the toss and elected to bat.
* 7 February was a rest day because of the death of King George VI being announced during the afternoon of Day 1.

This was India's first Test victory, after 20 years and 25 Tests.

## InfoBox

| England in India 1951-52 | | | |
| --- | --- | --- | --- |
|  |  |  |
|  | India | England |
| Dates | 5 October 1951 – 2 March 1952 | | |
| Captains | Vijay Hazare | Nigel Howard<br>Donald Carr (5th Test) |
| Test series | | | |
| Result | 5-match series drawn 1–1 | | |
| Most runs | Pankaj Roy (387) | Allan Watkins (450) |
| Most wickets | Vinoo Mankad (34) | Roy Tattersall (21) |


title: Enceliopsis nudicaulis

abstract: Enceliopsis nudicaulis is a North American species of flowering plants in the family Asteraceae known by the common name nakedstem sunray, or naked-stemmed daisy.

text:
# Enceliopsis nudicaulis

***Enceliopsis nudicaulis*** is a North American species of flowering plants in the family Asteraceae known by the common name **nakedstem sunray**, or **naked-stemmed daisy**.

## Description

*E. nudicaulis* is a perennial herb growing up to 45 centimeters (18 inches) tall from a woody caudex fringed with gray-green hairy leaves. The leaves are oval and up to 6.5 cm (2+12 in) long and wide.

Blooming from May to August, the inflorescence is a solitary flower head atop a tall, erect peduncle. The flower head is 7.5–10 cm (3–4 in); it has a base made up of three layers of densely woolly, pointed phyllaries. It has a fringe of approximately 21 yellow ray florets each 2 to 4 cm (34 to 1+12 in) long. The fruit is a hairy achene about 1 cm in length.

## Varieties

There are two recognized varieties of this species:

* ***Enceliopsis nudicaulis*** var. ***corrugata***, the Ash Meadows sunray – the rarer variety, which is probably endemic to Nevada in the vicinity of Ash Meadows in the Amargosa Desert; it is federally listed as threatened.
* ***Enceliopsis nudicaulis*** var. ***nudicaulis*** – found in most of species range

## Distribution and habitat

*Enceliopsis nudicaulis* is native to the western United States: Idaho, Colorado, Utah, Nevada, Arizona, and California including the Inyo MountainsWhite Mountains and sky islands the Mojave Desert in California. It grows in desert, plateau, and montane habitats.

## Uses

It is sometimes used as an ornamental plant in dry areas.

## InfoBox

| *Enceliopsis nudicaulis* | |
| --- | --- |
|  | |
| *Enceliopsis nudicaulis* var. *corrugata* | |
|
| Scientific classification | |
| Kingdom: | Plantae |
| *Clade*: | Tracheophytes |
| *Clade*: | Angiosperms |
| *Clade*: | Eudicots |
| *Clade*: | Asterids |
| Order: | Asterales |
| Family: | Asteraceae |
| Genus: | *Enceliopsis* |
| Species: | ***E. nudicaulis*** |
| Binomial name | |
| ***Enceliopsis nudicaulis***<br>(A.Gray) A.Nelson | |
|
| Synonyms | |
| * *Encelia nudicaulis* A.Gray * *Enceliopsis tuta* A.Nelson * *Helianthella nudicaulis* (A.Gray) A.Gray | |