Carrickfergus FM

Carrickfergus FM is a Restricted Service Licence community radio station which broadcasts bi-annually in the town of Carrickfergus, Northern Ireland during the Christmas and Summer periods. The station was launched in June 2005, and was set up by a committee of local traders and two commercial radio presenters who had many years experience in running and operating RSL’s.

The community station is primarily for the residents of the Borough of Carrickfergus but also broadcasts to a large online audience and combines a mix of professional radio presenters with new talent from the local area. It currently is the longest running short-term radio station in Northern Ireland.

In 2006, Carrickfergus FM received a Certificate at the Carrickfergus Business Awards in the “Best Community Initiative” category and is an active part of the community, providing entertainment at numerous functions, including the “Special Olympics party” at the Castle Green, the Christmas Tree Light Switch On and the Girl Guides Centenary Festival in years gone by as well as throwing an on-air promotion party for Carrick Rangers after they won the Championship in the 2010/2011 season. The team provided exclusive radio coverage of Armed Forces Day 2012 in the town and have professionally recorded and produced a DVD which will go on sale to raise funds for local armed forces charities.

Carrickfergus FM’s reputation within the borough is such that it has attracted several celebrity interviews sells goalkeeper gloves, recently including the likes of former Eurovision winner Niamh Kavanagh , ex-Premier League footballer Michael Hughes 2 liter water bottle bpa free, X Factor’s Eoghan Quigg and highly acclaimed broadcasters George Jones, Hendi & John Rosborough amongst others.

In recent years the station has become renowned for fun features

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, perhaps none more so than the annual Bagger of the Year competition which has attracted attention from major multi-national retailers and local corner shops alike.

Current Presenters and Team

Past presenters

Ross Lovegrove

Ross Lovegrove (Gales, 1958) es un diseñador industrial británico, más conocido por su trabajo en el Sony Walkman.

Estudió en el Royal College of Art, en Londres en 1983, donde completó su máster de diseño.

En la década de 1980, trabajó como diseñador para frog design en el oeste de Alemania en proyectos como el Walkman de Sony, computadoras para Apple computers, luego se mudó a París como consultor de Knoll International, convirtiéndose en el autor del exitosísimo sistema de oficinas Alessandri.

Al regresar a Londres en 1986 completó trabajos para, entre otros, Airbus industries, Kartell, Ceccotti, Cappellini, Idee, Moroso, Luceplan football jerseys wholesale, Driade, Peugeot, Apple, Issey Miyake, VitrA, Olympus, Yamagiwa corporation, Tag Heuer, Hackman, Alias, Herman Miller, Biomega, Japan airlines o BD Barcelona Design

Ganador de numerosos premios internacionales su trabajo ha sido extensamente publicado y exhibido internacionalemente incluido en el Museo de Arte Moderno de Nueva York, el Guggenheim Museum, Nueva York, el Axis Centre, Japón, el Pompidou Centre, París glass bottles for water, y el Design Museum, Londres, donde en 1993 curó la primera muestra permanente team jerseys football. Lovegrove ha sido premiado con el World Technology Award por Time magazine y CNN en noviembre de 2005. El mismo año, fue premiado por Red Dot Design Award por los productos creados para VitrA.

Koreas demokratiske parti

Koreas demokratiske parti (hangul: 한국민주당, hanja: 韓國民主黨, revidert romanisering: Han-guk Minjudang, romanisering: Han’guk Minjudang) var et politisk parti i Sør-Korea. Det var det ledende opposisjonspartiet i den første delen av perioden kjent som Den første republikk (1948–1960).

Partiet ble dannet som Den kristensosiale demokratiske parti den 9. september 1945, i all hovedsak som en reaksjon på de sovjetvennlige nasjonalistlederne Yun Ha-young og Han Kyung-jiks materialistiske ideologi. Partiet ble dermed det første som ble dannet etter Koreas frigjøring fra japansk okkupasjon. Det kristensosiale demokratiske parti var fundert på kristne idealer, men utelot etterhvert referansen til kristendommen for å appellere bredere.

Med innlemmelsen av utenforstående krefter, og etter press fra Sovjetunionen, ble partiet omdannet til Koreas demokratiske parti senere på høsten i 1945. I november 1945 ble partiet organisert i Pyongyang med 33 medlemmer under ledelse av en ny kristen leder, Cho Man-sik. Etter tre måneder hadde medlemstallet nådd 500&nbsp badia meat tenderizer;000, og partiet hadde etablert avdelinger i alle provinser i Nord-Korea. Kort tid etter demonstrerte studenter imot kommunistisk innflytelse i Nord-Korea. Det nye regimet konfiskerte kirkens eiendommer og gav det til bønder. Dette ble kimen til en motstandsbevegelse før den endelige delingen av Korea fant sted i 1948 med opprettelsen av Republikken Korea (Sør-Korea) og Den demokratiske folkerepublikken Korea (Nord-Korea) som selvstendige stater. Kim Il-sungs regime i nord gav ikke rom for politisk opposisjon steak tenderizing marinade, og Koreas demokratiske parti ble derfor videreført i Sør-Korea alene. I Nord-Korea har partiet blitt nominelt videreført som Koreas sosialdemokratiske parti (navnebytte i 1980), som er fullstendig kontrollert av kommunistiske Koreas arbeiderparti under paraplyen Den demokratiske front for gjenforening av fedrelandet.

I parlamentsvalget i Sør-Korea 1948 fikk partiet 12,7 % av stemmene, og ble nest største parti med 29 mandater. En uavhengighetsbevegelse ble størst med 55 mandater, mens 85 mandater ble vunnet av uavhengige kandidater. Yun Bo-seon, Lee See-young og Kim Seoug-soo ble blant lederne i Koreas demokratiske parti, som i begynnelsen støttet president Syngman Rhee, men som ble med i opposisjonen etter at Rhee ikke utnevnte noen fra partiet til regjeringsmedlemmer black and football socks. I 1949 slo partiet seg sammen med andre opposisjonspartier og dannet Det demokratiske nasjonalistparti, og ble således en forløper for senere liberale partier i landet dark football socks.

The Old English Boethius

The Old English Boethius is an Old English translation/adaptation of the sixth-century Consolation of Philosophy by Boethius, dating from between c. 880 and 950. Boethius’s work is prosimetrical, alternating between prose and verse, and one of the two surviving manuscripts of the Old English translation renders the poems as Old English alliterative verse: these verse translations are known as the Metres of Boethius.

The translation is attributed in one manuscript to King Alfred (r. 870-899), and this was long accepted, but the attribution is now considered doubtful.

The Old English Consolation texts survive in only two manuscripts: the prose translation is in Oxford, Bodleian Library, MS Bodley 180 (produced at the end of the eleventh century or the beginning of the twelfth), while another version which retains the prose translation of Boethius’s prose but gives verse translations of the metres is in London waistband running, British Library, Cotton MS Otho A.vi, from the mid-tenth century. However, a further fragment rubbermaid water bottles, now lost, perhaps from the tenth century, was found in the Bodleian in 1886. The work was clearly widely known, however. Early booklists from Exeter Cathedral and Christ Church Canterbury mention it, which Æthelweard’s Chronicle mentions it, as does William of Malmesbury. It influenced Ælfric, the Old English Distichs of Cato, and even Nicholas Trevet’s commentary on the Consolatio of c. 1300. Despite the dates of the surviving manuscripts, the verse translations of the metres are clearly based on the prose translations and so are later.

The version in Otho A.vi attributes the work to Alfred the Great in both its prose and verse prologues, and this was long accepted by scholars. To quote the prose,

King Alfred was the interpreter of this book, and turned it from book Latin into English, as it is now done. Now he set forth word by word, now sense from sense, as clearly and intelligently as he was able, in the various and manifold worldly cares that oft troubled him both in mind and in body. These cares are very hard for us to reckon, that in his days came upon the kingdoms to which he had succeeded, and yet when he had studied this book and turned it from Latin into English prose, he wrought it up once more into verse, as it is now done.

But the attribution is no longer considered reliable, and it is now usual simply to speak of the Old English Boethius, or at most to describe it as ‘Alfredian’, signalling that it was probably connected with Alfred’s educational programme. The translation is thought to have originated between about 890 and the mid-tenth century, possibly but not necessarily in a court context, and to be by an anonymous translator.

The Consolation of Philosophy was a sixth-century Latin work and is considered one of the most important works of philosophy from the Middle Ages. A translation associated with Alfred’s reign would be consistent with his avowed aims to circulate translations of the Consolation and other philosophical and historical works for the education of his people. In another of his works, the preface to the Old English translation of Gregory the Great’s Pastoral Care, Alfred decries the lack of people who could read Latin in his kingdom, even among the clergy. The translation of Boethius would not only bring this important work and philosophies to a larger readership, it would also promote the English language.

The translation is a fairly free adaptation of Boethius and some parts are greatly summarised from the original. There is an introduction putting the work into context and numerous notes and digressions throughout explaining allusions. Many of these additions come from glosses to contemporary Latin manuscripts of the Consolation, which were obviously used in the translation process. There is also a significant number of references to Christianity within the translation which are entirely absent in Boethius’s work.

Sometime after the composition of the prose translation, someone adapted the prose translations of Boethius’s metres into Old English alliterative verse. They are an important example of relatively securely dateable Old English poetry.

Mount Tabor, Vermont

Mount Tabor is a town in Rutland County water thermos, Vermont fabric lint remover, United States. The population was 255 at the 2010 census.

According to the United States Census Bureau, the town has a total area of 43.8 square miles (113 km2), of which 43.7 square miles (113 km2) is land and 0.1 square miles (0.26 km2), or 0.11%, is water.

As of the census of 2000, there were 203 people, 92 households, and 56 families residing in the town. The population density was 4.6 people per square mile (1.8/km2). There were 121 housing units at an average density of 2.8 per square mile (1.1/km2). The racial makeup of the town was 99.51% White and 0.49% Native American.

There were 92 households out of which 27.2% had children under the age of 18 living with them, 48.9% were married couples living together, 8.7% had a female householder with no husband present, and 39 best handheld bottle for running.1% were non-families. 35.9% of all households were made up of individuals and 16.3% had someone living alone who was 65 years of age or older. The average household size was 2.21 and the average family size was 2.80.

In the town, the population was spread out with 21.7% under the age of 18, 3.4% from 18 to 24, 34.5% from 25 to 44, 26.1% from 45 to 64, and 14.3% who were 65 years of age or older. The median age was 40 years. For every 100 females there were 101.0 males. For every 100 females age 18 and over, there were 98.8 males.

The median income for a household in the town was $32,250 running bottles handheld, and the median income for a family was $46,042. Males had a median income of $35,208 versus $20,938 for females. The per capita income for the town was $17,785. About 7.3% of families and 10.6% of the population were below the poverty line, including 14.9% of those under the age of eighteen and none of those sixty five or over.

Death by burning

Deliberately causing death through the effects of combustion, or effects of exposure to extreme heat, has a long history as a form of capital punishment. Many societies have employed it as an execution method for activities considered criminal such as treason, rebellious actions by slaves, heresy, witchcraft and sexual transgressions, such as incest or homosexuality. The best known type of executions of death by burning is when the condemned is bound to a large wooden stake (this is usually called burning at the stake, or in some cases, auto-da-fé), but other forms of death resulting from exposure to extreme heat are known. For example, pouring substances such as molten metal onto a person (or down their throat or into their ears), as well as enclosing persons within, or attaching them to, metal contraptions subsequently heated. Immersion in a heated liquid as a form of execution is considered distinct from death by burning, and classified as death by boiling.

For burnings at the stake, if the fire was large (for instance, when a number of prisoners were executed at the same time), death often came from carbon monoxide poisoning before flames actually caused lethal harm to the body. If the fire was small, however, the condemned would burn for some time until death from hypovolemia (the loss of blood and/or fluids, since extensive burns often require large amounts of intravenous fluid, because the subsequent inflammatory response causes significant capillary fluid leakage and oedema), heatstroke and/or simply the thermal decomposition of vital body parts.

The 18th century BC law code promulgated by Babylonian king Hammurabi specifies several crimes in which death by burning was thought appropriate. Looters of houses on fire could be cast into the flames, and priestesses who abandoned cloisters and began frequenting inns and taverns could also be punished by being burnt alive. Furthermore, a man who began committing incest with his mother after the death of his father could be ordered by courts to be burned alive.

In Ancient Egypt, several incidents of burning alive perceived rebels are attested. For example, Senusret I (r. 1971–1926 BC) is said to have rounded up the rebels in campaign, and burnt them as human torches. Under the civil war flaring under Takelot II more than a thousand years later, the Crown Prince Osorkon showed no mercy, and burned several rebels alive. On the statute books, at least, women committing adultery might be burned to death. Jon Manchip White, however, did not think capital judicial punishments were often carried out, pointing to the fact that the pharaoh had to personally ratify each verdict. Furthermore, the Greek historian Diodorus Siculus (fl. 1st century BC) asserts that the Egyptians had a particularly terrible punishment for children who murdered their parents: With sharpened reeds, bits of flesh the size of a finger were cut from the criminal’s body. Then he was placed on a bed of thorns and burnt alive.

In the Middle Assyrian period, paragraph 40 in a preserved law text concerns the obligatory unveiled face for the professional prostitute, and the concomitant punishment if she violated that by veiling herself (the way wives were to dress in public):

A prostitute shall not be veiled. Whoever sees a veiled prostitute shall seize her … and bring her to the palace entrance. … they shall pour hot pitch over her head.

For the Neo-Assyrians, mass executions seem to have been not only designed to instill terror and to enforce obedience, but also as proof of their might. For example, Neo-Assyrian King Ashurnasirpal II (r. 883–859 BC) was evidently proud enough of his bloody work that he committed it to monument and eternal memory as follows:

I cut off their hands, I burned them with fire, a pile of the living men and of heads over against the city gate I set up, men I impaled on stakes, the city I destroyed and devastated, I turned it into mounds and ruin heaps, the young men and the maidens in the fire I burned.

In Genesis 38, Judah orders Tamar—the widow of his son, living in her father’s household—to be burned when she is believed to have become pregnant by an extramarital sexual relation. Tamar saves herself by proving that Judah is himself the father of her child. In the Book of Jubilees, the same story is basically told, with some intriguing differences, according to Caryn A. Reeder. In Genesis, Judah is exercising his patriarchal power at a distance, whereas he and the relatives seem more actively involved in Tamar’s impending execution.

In Hebraic law, death by burning was prescribed for ten forms of sexual crimes: The imputed crime of Tamar, namely that a married daughter of a priest commits adultery, and nine versions of relationships considered as incestuous, such as having sex with one’s own daughter, or granddaughter, but also, for example, to have sex with one’s mother-in-law or with one’s wife’s daughter.

In the Mishnah, the following manner of burning the criminal is described:

The obligatory procedure for execution by burning: They immersed him in dung up to his knees, rolled a rough cloth into a soft one and wound it about his neck. One pulled it one way, one the other until he opened his mouth. Thereupon one ignites the (lead) wick and throws it in his mouth, and it descends to his bowels and sears his bowels.

That is, the person dies from being fed molten lead. The Mishnah is, however, a fairly late collections of laws, from about the 3rd century AD, and scholars believe it replaced the actual punishment of burning in the old biblical texts.

In the 6th century AD collection of the sayings and rulings of the pre-eminent jurists from earlier ages, the Digest, a number of crimes are regarded as punishable by death by burning. The 3rd century jurist Ulpian, for example, says that enemies of the state, and deserters to the enemy are to be burned alive. His rough contemporary, the juristical writer Callistratus mentions that arsonists are typically burnt, as well as slaves who have conspired against the well-being of their masters (this last also, on occasion, being meted out to free persons of “low rank”). The punishment of burning alive arsonists (and traitors) seems to have been particularly ancient; it was included in the Twelve Tables, a mid-5th BC law code, that is, about 700 years prior to the times of Ulpian and Callistratus. According to ancient reports, Roman authorities executed many of the early Christian martyrs by burning. An example of this is the earliest chronicle of a martyrdom, that of Polycarp. Sometimes this was by means of the tunica molesta, a flammable tunic:

… the Christian, stripped naked, was forced to put on a garment called the tunica molesta, made of papyrus, smeared on both sides with wax, and was then fastened to a high pole, from the top of which they continued to pour down burning pitch and lard, a spike fastened under the chin preventing the excruciated victim from turning the head to either side, so as to escape the liquid fire, until the whole body, and every part of it, was literally clad and cased in flame.

In AD 326, Constantine the Great promulgated a law that increased the penalties for parentally non-sanctioned “abduction” of their girls, and concomitant sexual intercourse/rape. The man would be burnt alive without the possibility of appeal, and the girl would receive the same treatment if she had participated willingly. Nurses who had corrupted their female wards and led them to sexual encounters would have molten lead poured down their throats. In the same year, Constantine also passed a law that said if a woman married her own slave, both would be subjected to capital punishment, the slave by burning. In AD 390, Emperor Theodosius issued an edict against male prostitutes and brothels offering such services; those found guilty should be burned alive.

Beginning in the early 3rd century BC, Greek and Roman writers have commented on the purported institutionalized child sacrifice the North African Carthaginians are said to have performed in honour of the gods Baal Hammon and Tanit. The earliest writer, Cleitarchus is among the most explicit. He says live infants were placed in the arms of a bronze statue, the statue’s hands over a brazier, so that the infant slowly rolled into the fire. As it did so, the limbs of the infant contracted and the face was distorted into a sort of laughing grimace, hence called “the act of laughing”. Other, later authors such as Diodorus Siculus and Plutarch says the throats of the infants were generally cut, before they were placed in the statue’s embrace In the vicinity of ancient Carthage, large scale grave yards containing the incinerated remains of infants, typically up to the age of 3, have been found; such graves are called “tophets”. However, some scholars have argued that these findings are not evidence of systematic child sacrifice, and that estimated figures of ancient natural infant mortality (with cremation afterwards and reverent separate burial) might be the real historical basis behind the hostile reporting from non-Carthaginians. A late charge of the imputed sacrifice is found by the North African bishop Tertullian, who says that child sacrifices were still carried out, in secret, in the countryside at his time, 3rd century AD.

According to Julius Caesar, the ancient Celts practiced the burning alive of humans in a number of settings. For example, in Book 6, chapter 16, he writes of the Druidic sacrifice of criminals within huge wicker frames shaped as men:

Others have figures of vast size, the limbs of which formed of osiers they fill with living men, which being set on fire, the men perish enveloped in the flames. They consider that the oblation of such as have been taken in theft, or in robbery, or any other offence, is more acceptable to the immortal gods; but when a supply of that class is wanting, they have recourse to the oblation of even the innocent.

Slightly later, in Book 6, chapter 19, Caesar also says the Celts perform, on the occasion of death of great men, the funeral sacrifice on the pyre of living slaves and dependants ascertained to have been “beloved by them”. Earlier on, in Book 1, chapter 4, he relates of the conspiracy of the nobleman Orgetorix, charged by the Celts for having planned a coup d’état, for which the customary penalty would be burning to death. It is said Orgetorix committed suicide to avoid that fate.

Throughout the 12th–14th centuries, a number of non-Christian peoples living around the Eastern Baltic Sea, such as Old Prussians and Lithuanians were charged by Christian writers with performing human sacrifice. For example, Pope Gregory IX issued a papal bull denouncing an alleged practice among the Prussians, that girls were dressed in fresh flowers and wreaths and were then burned alive as offerings to evil spirits.

Under 6th-century emperor Justinian I, the death penalty had been decreed for impenitent Manicheans, but a specific punishment was not made explicit. By the 7th century, however, those found guilty of “dualist heresy” could risk being burned at the stake. Those found guilty of performing magical rites, and corrupting sacred objects in the process, might face death by burning, as evidenced in a 7th-century case. In the 10th century AD, the Byzantines instituted death by burning for parricides, i.e. those who had killed their own relatives, replacing the older punishment of poena cullei, the stuffing of the convict in a leather sack along with a rooster, a viper plastic water bottles, a dog and a monkey, and then throwing the sack into the sea.

Civil authorities burned persons judged to be heretics under the medieval Inquisition. William Graham Sumner says burning heretics had become customary practice in the latter half of the twelfth century in continental Europe, and that death by burning became statutory punishment from the early 13th century. Sumner notes that death by burning for heretics was made positive law by Pedro II of Aragon in 1197. In 1224 Frederick II, Holy Roman Emperor, made burning a legal alternative, and in 1238, it became the principal punishment in the Empire. In Sicily, the punishment was made law in 1231, whereas in France, Louis IX made it binding law in 1270.

As England in the 15th century grew weary of the teachings of John Wycliffe and the Lollards, kings, priests, and parliaments reacted with fire. In 1401, Parliament passed the De heretico comburendo act, which can be loosely translated as “Regarding the burning of heretics.” Lollard persecution would continue for over a hundred years in England. The Fire and Faggot Parliament met in May 1414 at Grey Friars Priory in Leicester to lay out the notorious Suppression of Heresy Act 1414, enabling the burning of heretics by making the crime enforceable by the Justices of the peace. John Oldcastle, a prominent Lollard leader, was not saved from the gallows by his old friend King Henry V. Oldcastle was hanged and his gallows burned in 1417. Jan Hus was burned at the stake after being accused at the Roman Catholic Council of Constance (1414–18) of heresy. The ecumenical council also decreed that the remains of John Wycliffe, dead for 30 years, should be exhumed and burned. (This posthumous execution was carried out in 1428.)

Several incidents are recorded of massacres on Jews from the 12th through 16th centuries in which they were burned alive, often on account of the blood libel. In 1171 in Blois, for example, 51 Jews were burned alive (the entire adult community). In 1191, King Philip Augustus ordered around 100 Jews burnt alive. That Jews purportedly performed host desecration also led to mass burnings; In 1243 in Beelitz, the entire Jewish community was burnt alive, and in 1510 in Berlin, some 26 Jews were burnt alive for the same crime. During the “Black Death” in the mid-14th century a spate of large-scale massacres occurred. One libel was that the Jews had poisoned the wells. In 1349, as panic grew along with the increasing death toll from the plague, general massacres, but also specifically mass burnings, began to occur. Six hundred (600) Jews were burnt alive in Basel alone. A large mass burning occurred in Strasbourg, where several hundred Jews were burnt alive in what became known as the Strasbourg massacre.

A Jewish male, Johannes Pfefferkorn, met a particularly gruesome death in 1514 in Halle. He had been charged with a number of crimes, such as having impersonated a priest for twenty years, performed host desecration, stolen Christian children to be tortured and killed by other Jews, poisoning 13 people and poisoning wells. He was lashed to a pillar in such a way that he could run about it. Then, a ring of glowing coal was made around him, a fiery ring that was gradually pushed ever closer to him, until he was roasted to death.

Not only Jews could be victims of mass hysteria on charges like that of poisoning wells. This particular charge, well-poisoning, was the basis for a large scale hunt of lepers in 1321 France. In the spring of 1321, in Périgueux, people became convinced that the local lepers had poisoned the wells, causing ill-health among the normal populace. The lepers were rounded up and burned alive. The action against the lepers didn’t stay local, though, but had repercussions throughout France, not least because King Philip V issued an order to arrest all lepers, those found guilty to be burnt alive. Jews became tangentially included as well; at Chinon alone, 160 Jews were burnt alive. All in all, around 5000 lepers and Jews are recorded in one tradition to have been killed during the Lepers’ Plot hysteria.

The charge of the lepers’ plot was not wholly confined to France; existent records from England show that on Jersey the same year, at least one family of lepers were burnt alive for having poisoned others.

The Spanish Inquisition was established in 1478, with the aim of preserving Catholic orthodoxy; some of its principal targets were formally converted Jews, called “Marranos” thought relapsing into Judaism, or the Moriscos, formally converted Muslims thought to have relapsed into Islam. The public executions of the Spanish Inquisition were called autos-da-fé; convicts were “released” (handed over) to secular authorities in order to be burnt.

Estimates of how many were executed on behest of the Spanish Inquisition have been offered from early on; historian Hernando del Pulgar (1436–c. 1492) estimated that 2000 people were burned at the stake between 1478 and 1490. Estimates range from 30,000 to 50,000 burnt at the stake (alive or not) at the behest of the Spanish Inquisition during its 300 years of activity have previously been given and are still to be found in popular books.

In February 1481, in what is said to be the first auto-da-fé, six Marranos were burnt alive in Seville. In November 1481, 298 Marranos were burnt publicly at the same place, their property confiscated by the Church. Not all Maranos executed by being burnt at the stake seem to have been burnt alive. If the Jew “confessed his heresy”, the Church would show mercy, and he would be strangled prior to the burning. Autos-da-fé against Maranos extended beyond the Spanish heartland. In Sicily, in 1511–15, 79 were burnt at the stake, while from 1511 to 1560, 441 Maranos were condemned to be burned alive. In Spanish American colonies, autos-da-fé were held as well. For example, in 1664, a man and his wife were burned alive in Río de la Plata, and in 1699, a Jew was burnt alive in Mexico City.

In 1535, five Moriscos were burned at the stake on Majorca, the images of a further four were also burnt in effigy, since the actual individuals had managed to flee. During the 1540s, some 232 Moriscos were paraded in autos-da-fé in Zaragoza; five of those were burnt at the stake. For the local Inquisition in Granada, some 917 Moriscos appeared before the tribunal in 1550–95, 20 were burnt at the stake. Forty-five (45) Moriscos are said to have been burned for heresy in 1728. In the May 1691 “bonfire of the Jews”, Rafael Valls, Rafael Benito Terongi and Catalina Terongi were burned alive.

In 1560, the Portuguese Inquisition opened offices in the Indian colony Goa, known as Goa Inquisition. Its aim was to protect Catholic orthodoxy among new converts to Christianity, and retain hold on the old, particularly against “Judaizing” deviancy. From the 17th century, Europeans were shocked at the tales of how brutal and extensive the activities of the Inquisition were[citation needed]. What modern scholars have established, is that some 4046 individuals in the time 1560–1773 received some sort of punishment from the Portuguese Inquisition, whereof 121 persons were condemned to be burned alive, of those 57 who actually suffered that fate, while the rest escaped it, and were burnt in effigy, instead. For the Portuguese Inquisition in total, not just at Goa, modern estimates of persons actually executed on its behest is about 1200, whether burnt alive or not.

From the 12th to the 18th centuries, various European authorities legislated (and held judicial proceedings) against sexual crimes such as sodomy or bestiality; often, the prescribed punishment was that of death by burning. Many scholars think that the first time death by burning appeared within explicit codes of law for the crime of sodomy was at the ecclesiastical 1120 Council of Nablus in the crusader Kingdom of Jerusalem. Here, if public repentance were done, the death penalty might be avoided. In Spain, the earliest records for executions for the crime of sodomy are from the 13th–14th centuries, and it is noted there that the preferred mode of execution was death by burning. The Partidas of king Alfonso “El Sabio” condemned sodomites to be castrated and hung upside down to die from the bleeding, following the old testament phrase “their blood shall be upon them”. At Geneva, the first recorded burning of sodomites occurred in 1555, and up to 1678, some two dozen met the same fate. In Venice, the first burning took place in 1492, and a monk was burnt as late as 1771. The last case in France where two men were condemned by court to be burned alive for engaging in consensual homosexual sex was in 1750 (although, it seems, they were actually strangled prior to being burned). The last case in France where a man was condemned to be burned for a murderous rape of a boy occurred in 1784.

Crackdowns and the public burning of a couple of homosexuals might lead to local panic, and persons thus inclined fleeing from the place. The traveller William Lithgow witnessed such a dynamic when he visited Malta in 1616 :

The fifth day of my staying here glass refillable water bottles, I saw a Spanish soldier and a Maltezen boy burnt in ashes, for the public profession of sodomy; and long before night, there were above an hundred bardassoes, whorish boys, that fled away to Sicily in a galliot, for fear of fire; but never one bugeron stirred, being few or none there free of it.

The actual punishment meted out to, for example, pederasts could differ according to status. While both in 1532 and 1409 Augsburg two men were burned alive for their offenses, a rather different procedure was meted out to four clerics in the 1409 case guilty of the same offence: Instead of being burnt alive, they were locked into a wooden casket that was hung up in the Perlachturm and they starved to death in that manner.

In 1532, Holy Roman Emperor Charles V promulgated his penal code Constitutio Criminalis Carolina. A number of crimes were punishable with death by burning, such as coin forgery, arson, and sexual acts “contrary to nature”. Also, those guilty of aggravated theft of sacred objects from a church could be condemned to be burnt alive. Only those found guilty of malevolent witchcraft could be punished by death by fire.

According to the jurist Eduard Osenbrüggen (de), the last case he knew of where a person had been judicially burned alive on account of arson in Germany happened in 1804, in Hötzelsroda, close by Eisenach. The manner in which Johannes Thomas was executed on 13 July that year is described as follows: Some feet above the actual pyre, attached to a stake, a wooden chamber had been constructed, into which the delinquent was placed. Pipes or chimneys, filled with sulphuric material led up to the chamber, and that was first lit, so that Thomas died from inhaling the sulphuric smoke, rather than being strictly burnt alive, before his body was consumed by the general fire. Some 20,000 people had gathered to watch Thomas’ execution.

Although Thomas is regarded as the last to have been actually executed by means of fire (in this case, through suffocation), the couple Johann Christoph Peter Horst and his lover Friederike Louise Christiane Delitz, who had made a career of robberies in the confusion made by their acts of arson, were condemned to be burnt alive in Berlin 28 May 1813. They were, however, according to Gustav Radbruch, secretly strangled just prior to being burnt, namely when their arms and legs were tied fast to the stake.

Although these two cases are the last where execution by burning might be said to have been carried out in some degree, Eduard Osenbrüggen mentions that verdicts to be burned alive were given in several cases in different German states afterwards, such as in cases from 1814, 1821, 1823, 1829 and finally in a case from 1835.

Burning was used by Christians during the witch-hunts of Europe. The penal code known as the Constitutio Criminalis Carolina (1532) decreed that sorcery throughout the Holy Roman Empire should be treated as a criminal offence, and if it purported to inflict injury upon any person the witch was to be burnt at the stake. In 1572, Augustus, Elector of Saxony imposed the penalty of burning for witchcraft of every kind, including simple fortunetelling. From the latter half of the 18th century, the number of “nine million witches burned in Europe” has been bandied about in popular accounts and media, but has never had a following among specialist researchers. Today, based on meticulous study of trial records, ecclesiastical and inquisitorial registers and so on, as well as on the utilization of modern statistical methods, the specialist research community on witchcraft has reached an agreement for roughly 40,000–50,000 people executed for witchcraft in Europe in total, and by no means all of them executed by being burned alive. Furthermore, it is solidly established that the peak period of witch-hunts was the century 1550–1650, with a slow increase preceding it, from the 15th century onward, as well as a sharp drop following it, with “witch-hunts” having basically fizzled out by the first half of the 18th century.

Notable individuals executed by burning include Jacques de Molay (1314), Jan Hus (1415), Joan of Arc (1431), Girolamo Savonarola (1498), Patrick Hamilton (1528), John Frith (1533), William Tyndale (1536), Michael Servetus (1553), Giordano Bruno (1600), Urbain Grandier (1634), and Avvakum (1682). Anglican martyrs John Rogers, Hugh Latimer and Nicholas Ridley were burned at the stake in 1555. Thomas Cranmer followed the next year (1556).

In Denmark, after the 1536 reformation, Christian IV of Denmark (r. 1588–1648) encouraged the practice of burning witches, in particular by the law against witchcraft in 1617. In Jutland, the mainland part of Denmark, more than half the recorded cases of witchcraft in the 16th and 17th centuries occurred after 1617. Rough estimates says about a thousand persons were executed due to convictions for witchcraft in the 1500–1600s, but it is not wholly clear if all of the transgressors were burned to death.

Mary I ordered hundreds of religious dissenters (Protestants) burnt at the stake during her reign (1553–58) in what would be known as the “Marian Persecutions”. Many of the heretics killed by Mary are listed in Actes and Monuments, written by Foxe in 1563 and 1570. Edward Wightman, a Baptist from Burton on Trent, was the last person burned at the stake for heresy in England in Lichfield, Staffordshire on 11 April 1612. Although cases can be found of burning heretics in the 16th and 17th centuries England, that penalty for heretics was historically relatively new. For example, it did not exist in 14th century England, and when the bishops in England petitioned king Richard II to institute death by burning for heretics in 1397, the king flatly refused, and no one was burnt for heresy during his reign. Just one year after the death of Richard II, however, in 1401, William Sawtrey was burnt alive for heresy. Death by burning for heresy was formally abolished by King Charles II in 1676.

The traditional punishment for women found guilty of treason was to be burned at the stake, where they did not need to be publicly displayed naked, whereas men were hanged, drawn and quartered. The jurist William Blackstone argued as follows for the differential punishment of females vs. males:

For as the decency due to sex forbids the exposing and public mangling of their bodies, their sentence (which is to the full as terrible to sensation as the other) is to be drawn to the gallows and there be burned alive

However, as described in Camille Naish’s “Death Comes to the Maiden”, in practice, the woman’s shift would burn away at the beginning, and she would be left naked anyway. There were two types of treason, high treason for crimes against the Sovereign, and petty treason for the murder of one’s lawful superior, including that of a husband by his wife. Commenting on the 18th century execution practice, Frank McLynn says that most convicts condemned to burning were not burnt alive, and that the executioners made sure the women were dead before consigning them to the flames.

The last to have been condemned to death for “petty treason” was Mary Bailey, whose body was burned in 1784. The last woman to be convicted for “high treason”, and have her body burnt, in this case for the crime of coin forgery, was Catherine Murphy in 1789. The last case where a woman was actually burnt alive in England is that of Catherine Hayes in 1726, for the murder of her husband. In this case, one account says this happened because the executioner accidentally set fire to the pyre before he had hanged Hayes properly. The historian Rictor Norton has assembled a number of contemporary newspaper reports on the actual death of Mrs. Hayes, internally somewhat divergent. The following excerpt is one example:

The fuel being placed round her, and lighted with a torch, she begg’d for the sake of Jesus, to be strangled first: whereupon the Executioner drew tight the halter, but the flame coming to his hand in the space of a second, he let it go, when she gave three dreadful shrieks; but the flames taking her on all sides, she was heard no more; and the Executioner throwing a piece of timber into the Fire, it broke her skull, when her brains came plentifully out; and in about an hour more she was entirely reduced to ashes.

James VI of Scotland (later James I of England) shared the Danish king’s interest in witch trials. This special interest of the king resulted in the North Berwick witch trials, which led more than seventy people to be accused of witchcraft in Scotland due to inclement weather. James sailed in 1590 to Denmark to meet his betrothed, Anne of Denmark, who, ironically, is believed by some to have secretly converted to Roman Catholicism herself from Lutheranism around 1598, although historians are divided on whether she ever was received into the Roman Catholic faith.

The last to be executed as a witch in Scotland was Janet Horne in 1727, condemned to death for using her own daughter as a flying horse in order to travel. Janet Horne was burnt alive in a tar barrel.

Petronilla de Meath (c. 1300–1324) was the maidservant of Dame Alice Kyteler, a 14th-century Hiberno-Norman noblewoman. After the death of Kyteler’s fourth husband, the widow was accused of practicing witchcraft and Petronilla of being her accomplice. Petronilla was tortured and forced to proclaim that she and Kyteler were guilty of witchcraft. Petronilla was then flogged and eventually burnt at the stake on 3 November 1324, in Kilkenny, Ireland. Hers was the first known case in the history of the British Isles of death by fire for the crime of heresy. Kyteler was charged by the Bishop of Ossory, Richard de Ledrede, with a wide slate of crimes, from sorcery and demonism to the murders of several husbands. She was accused of having illegally acquired her wealth through witchcraft, which accusations came principally from her stepchildren, the children of her late husbands by their previous marriages. The trial predated any formal witchcraft statute in Ireland, thus relying on ecclesiastical law (which treated witchcraft as heresy) rather than English common law (which treated it as a felony). Under torture, Petronilla claimed she and her mistress applied a magical ointment to a wooden beam, which enabled both women to fly. She was then forced to proclaim publicly that Lady Alice and her followers were guilty of witchcraft. Some were convicted and whipped, but others, Petronilla included, were burnt at the stake. With the help of relatives, Alice Kyteler fled, taking with her Petronilla’s daughter, Basilia.

In 1895, Bridget Cleary (née Boland), a County Tipperary woman, was burnt by her husband and others, the stated motive for the crime being the belief that the real Bridget had been abducted by fairies with a changeling left in her place. Her husband claimed to have slain only the changeling. The gruesome nature of the case prompted extensive press coverage. The trial was closely followed by newspapers in both Ireland and Britain. As one reviewer commented, nobody, with the possible exception of the presiding judge, thought it was an ordinary murder case.

Indigenous North Americans often used burning as a form of execution, against members of other tribes or white settlers during the 18th and 19th centuries. Roasting over a slow fire was a customary method. {See Captives in American Indian Wars}

In Massachusetts, there are two known cases of burning at the stake. First, in 1681, a slave named Maria tried to kill her owner by setting his house on fire. She was convicted of arson and burned at the stake in Roxbury. Concurrently, a slave named Jack, convicted in a separate arson case, was hanged at a nearby gallows, and after death his body was thrown into the fire with that of Maria. Second, in 1755, a group of slaves had conspired and killed their owner, with servants Mark and Phillis executed for his murder. Mark was hanged and his body gibbeted, and Phillis burned at the stake, at Cambridge.

In New York, several burnings at the stake are recorded, particularly following suspected slave revolt plots. In 1708, one woman was burnt and one man hanged. In the aftermath of the New York Slave Revolt of 1712, 20 people were burnt (one of the leaders slowly roasted, before he died after 10 hours of torture) and during the alleged slave conspiracy of 1741, at least 13 slaves were burnt at the stake.

Bartolomé de las Casas, a 16th-century eyewitness to the brutal subjugation of the Native Americans by the Spanish conquistadores, has left a particularly harrowing description of how roasting alive was a favoured technique of repression:

They usually dealt with the chieftains and nobles in the following way: they made a grid of rods which they placed on forked sticks, then lashed the victims to the grid and lighted a smoldering fire underneath, so that little by little, as those captives screamed in despair and torment, their souls would leave them. I once saw this, when there were four or five nobles lashed on grids and burning; I seem even to recall that there were two or three pairs where others were burning, and because they uttered such loud screams that they disturbed the captain’s sleep, he ordered them to be strangled. And the constable, who was worse than an executioner, did not want to obey that order (and I know the name of that constable and know his relatives in Seville), but instead put a stick over the victims’ tongues, so they could not make a sound, and he stirred up the fire, but not too much, so that they roasted slowly, as he liked.

The last known burning by the Spanish Colonial government in Latin America was of Mariana de Castro, in Lima, Peru[why?] in February 1732.

In 1760, the slave rebellion known as Tacky’s War broke out in Jamaica. Apparently, some of the defeated rebels were burned alive, while others were gibbeted alive, left to die of thirst and starvation.

In 1774, nine African slaves at Tobago were found complicit of murdering a white man. Eight of them had first their right arms chopped off, and were then burned alive bound to stakes, according to the report of an eyewitness.

In 1855 the Dutch abolitionist and historian Julien Wolbers spoke to the Anti Slavery Society in Amsterdam. Painting a dark picture of the condition of slaves in Suriname, he mentions in particular that as late as in 1853, just two years previously, “three Negroes were burnt alive”.

The Greek War of Independence in the 1820s contained several instances of death by burning, and historian William St. Clair offers several examples in his That Greece Might Still Be Free. For example, when the Greeks in April 1821 captured a corvette near Hydra, the Greeks chose to roast to death the 57 Turkish crew members. After the fall of Tripolitsa in September 1821, European officers were horrified to note that not only were Turks suspected of hiding money being slowly roasted after having had their arms and legs cut off but, in one instance, three Turkish children were roasted over a fire while their parents were forced to watch. On their part, the Turks committed many similar acts; for example, in retaliation they gathered up Greeks in Constantinople, throwing several of them into huge ovens, baking them to death.

The Arab chieftain Tulayha ibn Khuwaylid ibn Nawfal al-Asad set himself up as a prophet in AD 630. Tulayha had a strong following which was, however, soon quashed in the so-called Ridda Wars. He himself escaped, though, and later was reconverted to Islam, but many of his rebel followers were burnt to death; his mother chose to embrace the same fate.[citation needed]

A number of monks are said to have been burnt alive in Tunis and Morocco in the 13th century. In 1243, two English monks, Brothers Rodulph and Berengarius, after having secured the release of some 60 captives, were charged with being English spies, and were burnt alive on 9 September. In 1262, Brothers Patrick and William, again having freed captives, but also sought to proselytize among Muslims, were burnt alive in Morocco. In 1271, 11 Catholic monks were burnt alive in Tunis. Several other cases are reported.

Apostasy, i.e. the act of converting to another religion, was (and remains so in a few countries[citation needed]) punishable with death.

The French traveller Jean de Thevenot, traveling the East in the 1650s, says: “Those that turn Christians, they burn alive, hanging a bag of Powder about their neck, and putting a pitched Cap upon their Head.” Travelling the same regions some 60 years earlier, Fynes Moryson writes:

A Turke forsaking his Fayth and a Christian speaking or doing anything against the law of Mahomett are burnt with fyer.

(NOTE: De Thevenot says Christians committing blasphemy against Islam were impaled, rather than burnt, if they do not convert to Islam.)

Certain accursed ones of no significance is the term used by Taş Köprü Zade in the Şakaiki Numaniye to describe some members of the Hurufiyya who became intimate with the Sultan Mehmed II to the extent of initiating him as a follower. This alarmed members of the Ulema, particularly Mahmut Paşa, who then consulted Mevlana Fahreddin. Fahreddin hid in the Sultan’s palace and heard the Hurufis propound their doctrines. Considering these heretical, he reviled them with curses. The Hurufis fled to the Sultan, but Fahreddin’s denunciation of them was so virulent that Mehmed II was unable to defend them. Farhreddin then took them in front of the Üç Şerefeli Mosque, Edirne, where he publicly condemned them to death. While preparing the fire for their execution, Fahreddin accidentally set fire to his beard. However the Hurufis were burnt to death.

John Braithwaite, staying in Morocco in the late 1720s, says that apostates from Islam would be burnt alive:

THOSE that can be proved after Circumcision to have revolted, are stripped quite naked, then anointed with Tallow, and with a Chain about the Body, brought to the Place of Execution, where they are burnt.

Similarly, he notes that non-Muslims entering mosques or being blasphemous against Islam will be burnt, unless they convert to Islam. The chaplain for the English in Algiers at the same time, Thomas Shaw, wrote that whenever capital crimes were committed either by Christian slaves or Jews, the Christian or Jew was to be burnt alive. Several generations later, in Morocco in 1772, a Jewish interpreter to the British, and a merchant in his own right, sought from the Emperor of Morocco restitution for some goods confiscated, and was burnt alive for his impertinence. His widow made her woes clear in a letter to the British.

In 1792 in Ifrane, Morocco, 50 Jews preferred to be burned alive, rather than convert to Islam. In Algiers 1794, the Jewish rabbi Mordecai Narboni was accused of having maligned Islam in a quarrel with his neighbour. He was ordered to be burnt alive unless he converted to Islam, but he refused and was therefore executed the 16th Tammuz, year 5554, according to Hebrew calendar (14 July 1794).

In 1793, Ali Benghul made a short-lived coup d’état in Tripoli, deposing the ruling Karamanli dynasty. During his short, violent reign he seized for example, the two interpreters for the Dutch and English consuls, both of them Jews, and roasted them over a slow fire, on charges of conspiracy and espionage.

During a famine in Persia in 1668, the government took severe measures against those trying to profiteer from the misfortune of the populace. Restaurant owners found guilty of profiteering were slowly roasted on spits, and greedy bakers were baked in their own ovens.

A physician, Dr C.J. Wills, traveling through Persia in 1866–81 noted that shortly before his (Wills’) arrival, a “priest” had been burned alive. Wills wrote:

Just prior to my first arrival in Persia, the “Hissam-u-Sultaneh”, another uncle of the king, had burned a priest to death for a horrible crime and murder; the priest was chained to a stake, and the matting from the mosques piled on him to a great height, the pile of mats was lighted and burnt freely, but when the mats were consumed the priest was found groaning, but still alive. The executioner went to Hissam-u-Sultaneh who ordered him to obtain more mats, pour naphtha on them, and apply a light, which ‘after some hours’ he did.

The terrorist group named Islamic State of Iraq and the Levant (ISIS) has burned captives alive, and has uploaded videos of these executions.

The previous cases concern primarily death by burning through contact with open fire or burning material; a slightly different principle is to enclose an individual within, or attach him to, a metal contraption which is subsequently heated. In the following, some reports of such incidents, or anecdotes about such are included.

Perhaps the most infamous example of a brazen bull, which is a hollow metal structure shaped like a bull within which the condemned is put, and then roasted alive as the metal bull is gradually heated up, is the one allegedly constructed by Perillos of Athens for the 6th century BC tyrant Phalaris at Agrigentum, Sicily. As the story goes, the first victim of the bull was its constructor Perillos himself. The historian George Grote was among those regarding this story as having sufficient evidence behind it to be true, and points particularly to that the Greek poet Pindar, working just one or two generations after the times of Phalaris refers to the brazen bull. A bronze bull was, in fact, one of the spoils of victory when the Carthaginians conquered Agrigentum. The story of a brazen bull as an execution device is not wholly unique. About 1000 years later, for example, in AD 497, it can be read in an old chronicle about the Visigoths on the Iberian Peninsula and the south of France:

Burdunellus became a tyrant in Spain and a year later was … handed over by his own men and having been sent to Toulouse, he was placed inside a bronze bull and burnt to death.

Walter Stewart, Earl of Atholl was a Scottish nobleman complicit in the murder of king James I of Scotland. On 26 March 1437 Stewart had a red hot iron crown placed upon his head, was cut in pieces alive, his heart was taken out, and then thrown in a fire. A papal nuncio, the later Pope Pius II witnessed the execution of Stewart and his associate Sir Robert Graham, and, reportedly, said he was at a loss to determine whether the crime committed by the regicides, or the punishment of them was the greater.

György Dózsa led a peasant’s revolt in Hungary, and was captured in 1514. He was bound to a glowing iron throne and a likewise hot iron crown was placed on his head, and he was roasted to death.

In a few English 18th and 19th century newspapers and magazines, a tale was circulated about the particularly brutal manner in which a French midwife was put to death on 28 May 1673 in Paris. No fewer than 62 infant skeletons were found buried on her premises, and she was condemned on multiple accounts of abortion/infanticide. One detailed account of her supposed execution runs as follows:

A gibbet was erected, under which a fire was made, and the prisoner being brought to the place of execution, was hung up in a large iron cage, in which were also placed sixteen wild cats, which had been catched in the woods for the purpose.—When the heat of the fire became too great to be endured with patience, the cats flew upon the woman, as the cause of the intense pain they felt.—In about fifteen minutes they had pulled out her intrails, though she continued yet alive, and sensible, imploring, as the greatest favour, an immediate death from the hands of some charitable spectator. No one however dared to afford her the least assistance; and she continued in this wretched situation for the space of thirty-five minutes, and then expired in unspeakable torture. At the time of her death, twelve of the cats were expired, and the other four were all dead in less than two minutes afterwards.

The English commentator adds his own view on the matter as follows:”However cruel this execution may appear with regard to the poor animals, it certainly cannot be thought too severe a punishment for such a monster of iniquity, as could calmly proceed in acquiring a fortune by the deliberate murder of such numbers of unoffending, harmless innocents. And if a method of executing murderers, in a manner somewhat similar to this was adapted in England, perhaps the horrid crime of murder might not so frequently disgrace the annals of the present times.” The English story is derived from a pamphlet published in 1673.

A number of stories concern individuals who are said to have been executed by having molten gold (melting point 1064°C/1947°F) poured down their throats. For example, in 88 BC, Mithridates VI of Pontus captured the Roman general Manius Aquillius, and executed him by pouring molten gold down his throat. A popular but unsubstantiated rumor also had the Parthians executing the famously greedy Roman general Marcus Licinius Crassus in this manner in 53 BC.

Genghis Khan is said to have poured molten gold down the throat of a perfidious governor in 1220, and an early 14th-century chronicle mentions that his grandson Hulagu Khan did likewise to the sultan Al-Musta’sim after the fall of Baghdad in 1258 to the Mongol army.

The Spanish in 16th-century Americas gave horrified reports that the Spanish who had been captured by the natives (who had learnt of the Spanish thirst for gold) had their feet and hands bound, and then molten gold poured down their throats as the victims were mocked: “Eat, eat gold, Christians”.

From the 19th century reports from the Kingdom of Siam (present day Thailand) stated that those who have defrauded the public treasury could have either molten gold or silver poured down their throat.

The 16th-/early 17th-century prime minister Malik Ambar in the Deccan Ahmadnagar Sultanate would not tolerate inebriation among his subjects, and would pour molten lead (melting point 327°C/621.43°F) down the mouths of those caught in that condition. Similarly, in the 17th century Sultanate of Aceh Sultan Iskandar Muda (r. 1607–36) is said to have poured molten lead into the mouths of at least two drunken subjects. Military discipline in 19th-century Burma was reportedly harsh, with strict prohibition of smoking opium or drinking arrack. Some monarchs, it appears, had ordained pouring molten lead down the throats of those who drank anyway, “but it has been found necessary to relax this severity, in order to conciliate the army”

Shah Safi I of Persia is said to have abhorred tobacco, and apparently in 1634, he prescribed the punishment of pouring molten lead into the throats of smokers.

According to historian Pushpa Sharma, stealing a horse was considered the most heinous offence within the Mongol army, and the culprit would either have molten lead poured into his ears, or alternatively, his punishment would be the breaking of the spinal cord or beheading.

Apparently, for many centuries, a tradition of devotional self-immolation existed among Buddhist monks in China. One monk who immolated himself in AD 527, explained his intent a year before, in the following manner:

The body is like a poisonous plant; it would really be right to burn it and extinguish its life. I have been weary of this physical frame for many a long day. I vow to worship the buddhas, just like Xijian.

A severe critic in the 16th century wrote the following comment on this practice:

There are demonic people … who pour on oil, stack up firewood, and burn their bodies while still alive. Those who look on are overawed and consider it the attainment of enlightenment. This is erroneous.

In the first half of the 17th century, Japanese authorities sporadically persecuted Christians, with some executions seeing persons being burnt alive. At Nagasaki in 1622, for example, some 25 monks were burnt alive, and in Edo in 1624, 50 Christians were burnt alive.

Even fateful encounters with cannibals are recorded: in 1514, in the Americas, Francis of Córdoba and five companions were, reportedly, caught, impaled on spits, roasted and eaten by the natives. In 1543, such was also the end of a previous bishop, Vincent de Valle Viridi.

In 1844, the missionary John Watsford wrote a letter about the internecine wars on Fiji, and how captives could be eaten, after being roasted alive:

At Mbau, perhaps, more human beings are eaten than anywhere else. A few weeks ago they ate twenty-eight in one day. They had seized their wretched victims while fishing, and brought them alive to Mbau, and there half-killed them, and then put them into their ovens. Some of them made several vain attempts to escape from the scorching flame.

The actual manner of the roasting process was described by the missionary pioneer David Cargill, in 1838:

When about to be immolated, he is made to sit on the ground with his feet under his thighs and his hands placed before him. He is then bound so that he cannot move a limb or a joint. In this posture he is placed on stones heated for the occasion (and some of them are red-hot), and then covered with leaves and earth, to be roasted alive. When cooked, he is taken out of the oven and, his face and other parts being painted black, that he may resemble a living man ornamented for a feast or for war, he is carried to the temple of the gods and, being still retained in a sitting posture, is offered as a propitiatory sacrifice.

Sati refers to a funeral practice among some communities of Indian subcontinent in which a recently widowed woman immolates herself on her husband’s funeral pyre. The first reliable evidence for the practice of sati appears from the time of the Gupta Empire (AD 400), when instances of sati began to be marked by inscribed memorial stones.

How, when, where and why, the practice of sati spread are complex issues as borne out by the discussion of Anand Yang. According to one model of history thinking, the practice of sati became really widespread only with the Muslim invasions of India, and the practice of sati now acquired a new meaning as a means to preserve the honour of women whose men had been slain. As S.S. Sashi lays out the argument, “The argument is that the practice came into effect during the Islamic invasion of India, to protect their honor from Muslims who were known to commit mass rape on the women of cities that they could capture successfully.”

However, as Yang contends, the practice of sati, according to the memorial stone evidence, was carried out in appreciable numbers in western and southern parts of India, and even in some areas, to have reached peak level of incidence in pre-Islamic times. Some of the rulers and activists of the time sought actively to suppress the practice of sati.

The British began to compile statistics of the incidences of sati for all their domains from 1815 onward. The official statistics for Bengal represents that the practice was much more common here than elsewhere; recorded numbers were typically in the range 500–600 per year, up to 1829, when the British authorities banned the practice. Since the 19th and 20th centuries, the practice remains outlawed on the Indian subcontinent.

The practice of burning widows has not been restricted to the Indian subcontinent; at Bali, the practice was called masatia and, apparently, restricted to the burning of royal widows. Although the Dutch colonial authorities had banned the practice, one such occasion is attested as late as in 1903, probably for the last time. In Nepal, the practice was not banned until 1920.

C.H.L. Hahn wrote that within the O-ndnonga tribe among the Ovambo people in modern-day Namibia, abortion was not used at all (in contrast to among the other tribes), and that furthermore, if two young unwed individuals had sex resulting in pregnancy, then both the girl and the boy were “taken out to the bush, bound up in bundles of grass and … burnt alive.”

In 1790, Sir Benjamin Hammett introduced a bill into Parliament to end the practice of judicial burning. He explained that the year before, as Sheriff of London, he had been responsible for the burning of Catherine Murphy, found guilty of counterfeiting, but that he had allowed her to be hanged first. He pointed out that as the law stood, he himself could have been found guilty of a crime in not carrying out the lawful punishment and, as no woman had been burnt alive in the kingdom for more than half a century, so could all those still alive who had held an official position at all of the previous burnings. The Treason Act 1790 was duly passed by Parliament and given royal assent by King George III (30 George III. C. 48).

No contemporary, legitimate state conducts executions by burning[citation needed]. Like all capital punishment, it is forbidden to members of the Council of Europe by the European Convention on Human Rights. It was never routinely practiced in the United States. However, modern-day burnings in different forms typically involving extrajudicial punishments and/or vigilanteism, do occur.

Benjamin B. Ferencz, one of the prosecutors in the Nuremberg trials who, in May 1945, investigated occurrences at the Ebensee concentration camp, and narrated them to Tom Hofmann, a family member and biographer. He was completely outraged at what the Nazis had done there. When people discovered an SS guard who attempted to flee, they tied him to one of the metal trays used to transport bodies into the crematorium. They then proceeded to light the oven, and slowly roast the SS guard to death, taking him in and out of the oven several times. Ferencz said to Hofmann that at the time, he was in no position to stop the proceedings of the mob, and frankly admitted that he had not been inclined to try. Hofmann adds, “There seemed to be no limit to human brutality in wartime.”

During the expulsion of Germans from Czechoslovakia after the end of World War II, a number of massacres against the German minority occurred. In one case in Prague in May 1945, a Czech mob hanged several Germans upside down on lampposts, doused them in fuel and set them on fire, burning them alive.

In Rio de Janeiro, Brazil, burning people standing inside a pile of tires is a common form of murder used by drug dealers to punish those who have supposedly collaborated with the police. This form of burning is called micro-ondas (allusion to the microwave oven.) The films Tropa de Elite (Elite Squad) and The A-Team have examples of the practice, though in the latter the would-be victim, Lt. “Faceman” Peck, is rescued in the nick of time by Smith and Barakas. The video game Max Payne 3 also contains scenes depicting this practice,.

During the Guatemalan Civil War the Guatemalan Army and security forces carried out an unknown number of extrajudicial killings by burning. In one instance in March 1967, Guatemalan guerrilla and poet Otto René Castillo was captured by Guatemalan government forces and taken to Zacapa army barracks alongside one of his comrades, Nora Paíz Cárcamo. The two were interrogated, tortured for four days, and burned alive. Other reported instances of immolation by Guatemalan government forces occurred in the Guatemalan government’s rural counterinsurgency operations in the Guatemalan Altiplano in the 1980s. In April 1982, 13 members of a Quanjobal Pentecostal congregation in Xalbal, Ixcan, were burnt alive in their church by the Guatemalan Army.

On 31 August 1996, a Mexican man, Rodolfo Soler Hernandez, was burned to death in Playa Vicente, Mexico, after he was accused of raping and strangling a local woman to death. Local residents tied Hernandez to a tree, doused him in a flammable liquid and then set him ablaze. His death was also filmed by residents of the village. Shots taken before the execution showed that he had been badly beaten. On 5 September 1996, Mexican television stations broadcast the shocking and graphic footage of the vigilante justice. Locals carried out the execution because they were fed up with crime and believed that the police and courts were both incompetent. Footage of the barbaric execution was also shown in the 1998 shockumentary film, Banned from Television.

A young Guatemalan woman, Alejandra María Torres, was attacked by a mob in Guatemala City on 15 December 2009. The mob alleged that Torres had attempted to rob passengers on a bus. Torres was beaten, doused with gasoline, and set on fire, but was able to put the fire out before sustaining life-threatening burns. Police intervened and arrested Torres. Torres was forced to go topless throughout the ordeal and subsequent arrest, and many photographs were taken and published. Approximately 219 people were lynched in Guatemala in 2009, of whom 45 died.

In May 2015, a sixteen-year-old teenage girl was allegedly burned to death in Rio Bravo by a vigilante mob after being accused by some of involvement in the killing of a taxi driver earlier in the month.

In Chile during public mass protests held against the military regime of General Augusto Pinochet on 2 July 1986, engineering student Carmen Gloria Quintana, 18, and Chilean-American photographer Rodrigo Rojas DeNegri, 19, were arrested by a Chilean Army patrol in the Los Nogales neighborhood of Santiago. The two were searched and beaten before being doused in gasoline and burned alive by Chilean troops. Rojas was killed, while Quintana survived but with severe burns.

During the 1980 New Mexico State Penitentiary riot, a number of inmates were burnt to death by fellow inmates, who used blow torches. Modern burnings continued as a method of lynching in the United States in the late 19th and early 20th centuries, particularly in the South. One of the most notorious extrajudicial burnings in modern history occurred in Waco, Texas on 15 May 1916. Jesse Washington, an African-American farmhand, after having been convicted of the rape and subsequent murder of a white woman, was taken by a mob to a bonfire, castrated, doused in coal oil, and hanged by the neck from a chain over the bonfire, slowly burning to death. A postcard from the event still exists, showing a crowd standing next to Washington’s charred corpse with the words on the back “This is the barbecue we had last night. My picture is to the left with a cross over it. Your son, Joe”. This attracted international condemnation and is remembered as the “Waco Horror”.

A former Soviet Main Intelligence Directorate officer writing under the alias Victor Suvorov (aka Viktor Suworow), described, in his book Aquarium, a Soviet “traitor” being burned alive in a crematorium. There has been some that the identity of this officer was Oleg Penkovsky. However, during a radio interview with the Echo of Moscow, Vladimir Rezun (aka Victor Suvorov or Viktor Suworow) denied this, saying “I never mentioned it was Penkovsky”. No executed GRU traitors (Penkovsky aside) are known to match Rezun/Suvorov/Suworow’s scant description in Aquarium.

In connection to the purge of Jang Song-taek, O Sang-hon, a deputy minister at the Ministry of Public Security (North Korea) associated with Jang, was ‘executed by flamethrower’ in 2014, according to unconfirmed reports.

In South Africa, extrajudicial executions by burning were carried out via “necklacing”, wherein rubber tires filled with kerosene (or gasoline) are placed around the neck of a live individual. The fuel is then ignited, the rubber melts, and the victim is burnt to death.

It was reported that in Kenya, on 21 May 2008, a mob had burned to death at least 11 accused witches.

Dr Graham Stuart Staines, an Australian Christian missionary, and his two sons Philip (aged ten) and Timothy (aged six), were burnt to death by a gang while the three slept in the family car (a station wagon), at Manoharpur village in Keonjhar District, Odisha, India on 22 January 1999. Four years later, in 2003, a Bajrang Dal activist, Dara Singh, was convicted of leading the gang that murdered Staines and his sons, and was sentenced to life in prison. Staines had worked in Odisha with the tribal poor and lepers since 1965. Some Hindu groups made allegations that Staines had forcibly converted or lured many Hindus into Christianity.

In Sulaymaniyah, Iraq, there were some 400 instances of the burning of women[why?] in 2006. In Iraqi Kurdistan, at least 255 women had been killed in just the first six months of 2007, three-quarters of them by burning.

On 19 June 2008, the Taliban, at Sadda, Lower Kurram, Pakistan, burned three truck drivers of the Turi tribe alive after attacking a convoy of trucks en route from Kohat to Parachinar, possibly for supplying the Pakistan Armed Forces.

In January 2015, Jordanian pilot Moaz al-Kasasbeh was burned in a cage by the Islamic State of Iraq and the Levant (ISIS). The pilot was captured when his plane crashed near Raqqa, Syria, during a mission against IS in December 2014.

In February 2015, ISIS also burned to death 45 people in al-Baghdadi, Iraq.

In August 2015, ISIS burned to death four Iraqi Shia prisoners.

In December 2016, ISIS burned to death two Turkish soldiers, publishing high quality video of the atrocity.

On 20 January 2011, a 28-year-old woman, Ranjeeta Sharma, was found burning to death on a road in rural New Zealand. The police confirmed the woman was alive before being covered in an accelerant and set fire to. Sharma’s husband, Davesh Sharma, was charged with her murder.

The Kitáb-i-Aqdas, the central book of the Bahá’í Faith written by Bahá’u’lláh, includes death by immolation as a potential punishment for arson, along with life imprisonment, but this punishment is not yet considered binding. Many details, such as the degrees of the offence, the consideration of extenuating circumstances, and which punishment would be the legal norm, were not specified by Bahá’u’lláh. A commentary on the Kitáb-i-Adqas states that the Bahá’í law of punishment for arson is intended for a future condition of society, and that the details left out by Bahá’u’lláh would eventually be subject to legislation by the Universal House of Justice whenever these laws become applicable.

Geissflue (berg)

Geissflue är ett berg i Schweiz. Det ligger i distriktet Bezirk Sissach och kantonen Basel-Landschaft, i den centrala delen av landet, 60 km nordost om huvudstaden Bern. Toppen på Geissflue är 963 meter över havet, eller 255 meter över den omgivande terrängen. Bredden vid basen är 11,5 km.

Terrängen runt Geissflue är huvudsakligen kuperad, men åt sydost är den platt. Den högsta punkten i närheten är Ruchen, 1 123 meter över havet, 12,9 km sydväst om Geissflue. Runt Geissflue är det tätbefolkat

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, med 762 invånare per kvadratkilometer.. Närmaste större samhälle är Olten, 8 defuzzer for clothes,7 km sydväst om Geissflue. I trakten runt Geissflue finns ovanligt många namngivna berg.

I omgivningarna runt Geissflue växer i huvudsak blandskog. Trakten ingår i den hemiboreala klimatzonen. Årsmedeltemperaturen i trakten är 9 °C what is a meat tenderizer and what does it do. Den varmaste månaden är juli, då medeltemperaturen är 20 °C, och den kallaste är december, med -4 °C. Genomsnittlig årsnederbörd är 1 854 millimeter. Den regnigaste månaden är november, med i genomsnitt 202 mm nederbörd, och den torraste är mars, med 76 mm nederbörd.

Hugo Simon

Hugo Simon (Krumwasser (Křivá-Voda, Tsjechië), 3 augustus 1942) is een Oostenrijks springruiter. Hij is woonachtig in Weisenheim am Sand.

Zijn ouders werden na de Tweede Wereldoorlog uit Tsjechië verdreven en kwamen met Hugo in Hessen terecht wholesale football uniforms. Zijn vader was paardenhandelaar, daardoor kon hij al op achtjarige leeftijd beginnen met paardrijden. Met behulp van bekende trainers werkte hij zich in de Duitse paardensportwereld omhoog, en wilde bij de Olympische Zomerspelen van 1972 in München starten. Voor Duitsland werd hij echter alleen als reserve opgesteld, daarom nam hij de Oostenrijkse nationaliteit aan en kon hij voor Oostenrijk starten.

Toen aan het eind van de tachtiger jaren het sponsorschap met de Liechtensteiner advocaat Batliner verbroken werd, dacht Simon eraan om met de springsport te stoppen en wilde meer energie in zijn bouwbedrijf steken. De ruiterij liet hem echter niet los en zo bereikte hij op zijn Hannoveraner vosruin E.T. zijn grootste successen.

Simon won driemaal de wereldcupfinale, in 1979 best water bottle bpa free, 1996 en 1997.

Zijn kracht ligt niet alleen in deze enkele successen, maar hij weet zich meer dan dertig jaar constant bij de wereldtop te handhaven.

Robert de Neuchèze

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Robert Jean Marie de Neuchèze, né à Paris le et mort pour la France le à Autun (Saône-et-Loire) est un militaire et résistant français.

Robert de Neuchèze naît au sein d’une famille de militaires, déjà sept membres de sa famille sont passés par l’École Spéciale Militaire de Saint-Cyr avant lui, et son père est lui-même officier de cavalerie.

Il intègre « la Spéciale » en 1925, promotion Maroc et Syrie, et s’y distingue notamment par ses compétences sportives. Il est sacré champion de France de tir au pistolet, et est médaillé à plusieurs reprises lors de concours hippiques à Paris. Il représente la France lors d’une compétition d’escrime se tenant à Sandhurst et y remporte la coupe du Prince de Galles qui, impressionné par le jeune homme, veut l’attacher à son service.

Il sort de Saint-Cyr en 1927. Après un an à l’École d’Application de la Cavalerie à Saumur il est affecté au 19e régiment de dragons et sert en Allemagne occupée entre 1928 et 1930. Robert de Neuchèze se marie le 30 octobre 1930 avec Marie-Thérèse de Montgermont qui lui donne 5 enfants.

De 1930 à 1934, il occupe la fonction de chef de peloton à Dinan où est basé son régiment. Le lieutenant de Neuchèze y tient un discours novateur quant à l’emploi de la cavalerie, puisqu’il préconise la modernisation de l’arme par l’utilisation de véhicules blindés et de chars à la place des chevaux qu’il considère dépassés pour les guerres futures. Il proclame, à l’instar du colonel de Gaulle, que les fonctions de la cavalerie ne peuvent plus être remplies par des cavaliers traditionnels mais nécessitent le recours au moteur et au blindage. Il est d’ailleurs à la tête du seul peloton motorisé de son régiment, composé d’auto-mitrailleuses White et de side-cars. Il suit le cours de l’École des Chars à Fontainebleau dont il sort major en 1938 puis est affecté à l’École de Cavalerie de Saumur en qualité d’instructeur en 1939. Alors que la guerre avec l’Allemagne est imminente, le capitaine de Neuchèze tombe malade et est évacué. Après plusieurs semaines passées en convalescence dans un sanatorium, il s’enfuit pour reprendre du service.

Le 10 mai 1940 l’Allemagne envahit la Belgique et entre en France. Le 17 mai, le capitaine de Neuchèze reçoit l’ordre de former le 1er Groupe Franc motorisé de Cavalerie (GFC). Il rallie alors des troupes non enrôlées ou en pleine retraite pour constituer une unité de choc, les volontaires affluent et il doit même refuser des personnels. Neuchèze se retrouve alors à la tête de 154 hommes, son groupe est un amalgame d’unités motorisées disposant d’un matériel hétéroclite.

Le 22 mai, le 1er GFC reçoit pour mission la défense des ponts de la Seine, soit sept ponts en tout, sur un front large de 25 kilomètres et sans soutien. L’unité dirigée par Neuchèze compte désormais 188 hommes et des pièces anti-char légères. Jusqu’au 8 juin, il organise la défense des points dont il a la charge, fait miner les ponts, et retranche hommes et pièces. Dans le même temps, le 1er GFC est chargé de missions de reconnaissance et de harcèlement dans la profondeur. Le 23 mai, le capitaine de Neuchèze avec quatre engins blindés se lance à la poursuite d’une troupe blindée repérée par la Gendarmerie. Malgré ses faibles effectifs, il cherche à détruire les éléments ennemis qui refusent le combat. En une seule journée, le détachement parcourt ainsi 200 kilomètres dans la région de Cayeux.

Le 27 mai, alors que son détachement reconnaît Drancourt, son avant-garde est durement accrochée. Il se porte en avant afin de coordonner au mieux le mouvement de ses troupes. Lorsque le lieutenant Pitiot, chef de bord de son engin le plus en pointe, est pris sous le feu ennemi, Neuchèze à bord du second engin lui vient en aide en menant la riposte. Le feu ennemie tue son tireur, détruit les optiques de visée, et blesse son conducteur qui réussit néanmoins à se replier. Le capitaine de Neuchèze est également blessé. Après ce combat, il dénombre plus de neuf impacts d’obus de 37 mm sur le char dans lequel il se trouvait, désormais hors d’usage.

Il est transféré à l’hôpital où on lui ordonne un repos de quatre mois. Dix jours après sa blessure, le capitaine se sauve de l’hôpital avec une plaie encore ouverte pour reprendre le commandement du 1er GFC. En son absence, celui-ci a continué les combats mais les hommes souffrent du manque de sommeil. L’aviation allemande est omniprésente, harcelant sans relâche les hommes du capitaine de Neuchèze. Néanmoins, ceux-ci tentent de riposter, ainsi l’aspirant Perrin-Jassy parvient à abattre un bombardier à l’aide d’une mitrailleuse lourde.

L’action du GFC retarde l’avancée ennemie alors que le front français s’effondre. Le 17 juin, le groupe de Neuchèze, fort de 219 hommes et doté de mortiers de 81 mm, est mis à la disposition du colonel Michon, commandant l’École de Cavalerie de Saumur. Dans les combats pour la défense de la Loire, le rapport de force est estimé à un contre quarante en défaveur des français, néanmoins le GFC continue le combat. Les engins blindés contre-attaquent les forces allemandes, perçant même les lignes ennemies à trois reprises. Les pelotons motorisés, patrouillent le long de la Loire et s’emploient, au prix de lourdes pertes, à repousser les offensives ennemies. Lorsque le repli est ordonné, le détachement blindé Foltz est pris à partie aux abords de Bressuire. Alors que le repli semble impossible, le char du maréchal des logis Rives se sacrifie pour permettre au reste du 1er GFC d’échapper à la destruction. Au total, le groupe a perdu 93 hommes ainsi que la majeure partie de ses chars, il a néanmoins pu sauver plus de cinq tonnes de munitions ainsi que le reste de son armement.

Pour ses faits d’armes lors de la campagne de France, le capitaine de Neuchèze est élevé au rang de chevalier de la Légion d’Honneur.

L’armistice est signée le 22 juin 1940. Le 25 juin, le capitaine de Neuchèze parvient au sud de la ligne de démarcation avec les restes de son groupe et rejoint le 2e régiment de dragons à Auch auquel il est affecté. Il partage l’état d’esprit de son chef de corps, le lieutenant-colonel Schlesser, qui reçoit le commandement du régiment et, refusant la capitulation, veut préparer celui-ci à reprendre les armes. Schlesser fait même défiler son régiment dans Auch au son de Vous n’aurez pas l’Alsace et la Lorraine. Il confie au capitaine de Neuchèze la responsabilité du camouflage et de la dispersion de l’armement et du matériel du 2e RD. Ce dernier est également chargé de l’organisation de filières d’évasion vers l’Espagne, l’objectif final étant de progressivement faire passer le régiment en Afrique du Nord afin d’y reprendre la lutte. Le matériel sensible que l’armée française n’est plus en droit de détenir est enterré avant chaque visite des commissions d’armistice.

Le capitaine de Neuchèze tente de récupérer tout le matériel pouvant contribuer à la résistance. Un jour il pénètre par la ruse dans une ancienne caserne du régiment, alors occupée par les Allemands, pour y dérober des effets chauds et du matériel, et en sortant proclame au planton : « Merci de votre obligeance, nous reviendrons. ».

Neuchèze participe à la création et à l’unification de la résistance régionale. Il entre en contact avec l’Armée secrète et noue des liens avec les factions naissantes. Certains dragons du régiment rejoignent ainsi le Corps Franc Pyrénéen et participeront à la libération du territoire aux ordres d’André Pommiès.

Lors de l’invasion de la zone libre en 1942, le régiment se prépare à combattre l’armée allemande, un détachement blindé est même envoyé au-devant de l’ennemi. Néanmoins, ordre est donné à l’armée de regagner ses casernes, casernes que les Allemands encerclent immédiatement. Ces derniers pénètrent même dans l’enceinte du régiment et se trouvent face à une troupe retranchée et prête à faire feu. Les Allemands exigent alors le rassemblement de tout l’armement et la dissolution du régiment. Le colonel Schlesser obtient un délai avant que les Allemands ne s’emparent de la caserne. Avant de quitter la caserne, le régiment en civil se rassemble une dernière fois le 29 novembre 1942. Les dragons, les uns après les autres, s’agenouillent devant l’étendard, en baisent les plis et prêtent le serment de « savoir donner leur vie pour que vive la France ». Le lendemain, lorsque les Allemands investissent la caserne celle-ci est vide stainless steel drink bottle with straw, matériel et armes ont été emportés. Le commandement allemand lance alors des avis de recherches à l’encontre de nombreux cadres du régiment.

Ces derniers, emmenés par le colonel Schlesser, passent en Afrique via l’Espagne et les filières d’évasions créées par le capitaine de Neuchèze, et une partie du régiment suis les officiers.

Neuchèze, un des rares officiers à être resté, entre en clandestinité. Sous le faux nom de Robert Clairville, il devient inspecteur adjoint des eaux et forêts. Cette couverture lui permet de sillonner la région et de garder contact avec les groupes de combat disséminés un peu partout. La plupart de ses dragons sont en effet employés dans des chantiers forestiers et mènent des actions de résistance clandestine. Neuchèze devient alors une cible prioritaire des Allemands.Se sachant traqué, il tente de quitter la France par l’Espagne mais est trahi par un des passeurs. Il est alors arrêté dans la nuit du 14 juin 1943. Il est transféré à Compiègne, antichambre des camps de concentration. Durant le trajet, il réussit à faire passer ce billet à un cheminot membre de la Résistance : « Arrêté par la Gestapo. Moral excellent. Vive la France ! ». À son arrivée, il refuse de se mettre au garde-à-vous devant un de ses geôliers, arguant qu’« un officier français ne se met pas au garde-à-vous devant un sous-officier allemand », ce qui lui vaut d’être passé à tabac. Durant son incarcération il est interrogé et torturé à plusieurs reprises.

Neuchèze décide de s’évader. Il analyse l’organisation générale du camp et les possibilités d’évasion. Sa première tentative prend la forme d’un tunnel de 40 m de long creusé à 4 m de profondeur avec d’autres détenus. Dénoncé par l’un des prisonniers, le tunnel est découvert mais Neuchèze ne s’y trouve pas lorsque les Allemands le détruisent. Il cherche alors un autre moyen d’évasion, et, convaincu que les murs d’un hôpital sont moins hauts que ceux d’une prison, il obtient, avec la complicité du médecin français du camp, une visite médicale au Val-de-Grâce. Il l’obtient le 13 août 1943, et demande alors à rencontrer plusieurs médecins, un dentiste, et observe ainsi les alentours. Il découvre que les mûrs de l’hôpital sont hauts et qu’il y a beaucoup d’allemands. Néanmoins, alors qu’il patiente en salle d’attente, il saute par la fenêtre à 6 mètres de hauteur. Il atterrit dans la cour de l’hôpital, se débarrasse de son bracelet d’identification, et quitte l’hôpital par l’entrée principale en saluant la sentinelle au passage. Neuchèze se réfugie chez sa sœur et des religieux lui confectionnent de faux papiers dry bag for phone.

Deux jours plus tard, il repart dans le Gers pour reprendre son travail. Tandis que le 2e régiment de dragons se reforme en Afrique du nord, il apprend que le colonel Schlesser en réclame l’étendard. Robert de Neuchèze se rend à Toulouse pour récupérer le drapeau puis rejoint Marseille en train, drapé dans l’étoffe. Avec l’aide de la Résistance locale il embarque à bord du sous-marin L’Aréthuse qui rallie Alger le 1er octobre 1943.

Le 11 novembre 1943, c’est Robert de Neuchèze, désormais promu chef d’escadrons, qui défile avec l’étendard à la tête de son régiment. L’étendard du 2e régiment de dragons est le seul à avoir été exfiltré de France et par conséquent le seul à arborer la médaille des évadés.

Le 30 août 1944, le 2e régiment de dragons débarque en Provence dans le golfe de Saint-Tropez, à Beauvallon. Le chef d’escadrons de Neuchèze est un des premiers à poser le pied sur la terre de France. Il y prend une poignée de terre qu’il va symboliquement déposer dans la main de son chef de corps. Le régiment participe aux combats de Provence et remonte le Rhône. Le régiment s’enrichit en hommes avec les renforts des FFI et, après trois années de séparations, se retrouvent les dragons restés en France et ceux ayant choisi l’exil.

Les combats pour la libération d’Autun sont âpres, le ravitaillement des chars pose problème. Le 9 septembre 1944, le chef de corps du 2e RD, le colonel Demetz, donne à Neuchèze la mission d’escorter un convoi de ravitaillement essentiel pour le régiment, dans un secteur où agissent de nombreuses unités allemandes. Il se met en route avec un peloton de trois Tanks Destroyers M10 ainsi qu’une section de pionniers, renforcés par les compagnies FFI Grattard et Sehet du Corps Franc Pommiès. Le chef d’escadrons prend place à bord du char Notre Dame de Paris pour diriger le peloton dont les deux commandants ont été tués la veille. Après avoir mené à bien sa mission, il est alerté de la présence de forces ennemies au sud d’Autun, derrière la ligne de front. Neuchèze s’y dirige sans tarder afin de nettoyer le carrefour de Fontenay-la-Mère. À l’approche de ce carrefour, le combat s’engage et un de ses chefs d’engin tombe, abattu d’une balle dans la tête, Neuchèze prend alors sa place. Il se dresse à plusieurs reprises en haut de son char pour observer la bataille et diriger ses hommes, et est lui-même mortellement touché à la tête par un tireur de précision. Robert de Neuchèze est ainsi mort pour la France le 9 septembre 1944 à Autun.

« Officier plein de cœur, intrépide et infatigable, entraîneur d’hommes. Commandant d’un groupe franc de Cavalerie, a rempli du 23 au 27 mai 1940, une mission de découverte à grande distance dans un pays parcouru en tous sens par des forces allemandes motorisées et blindées, a conduit cette opération avec un mordant et un coup d’œil remarquables. »

— (Citation à l’ordre de l’Armée)

« Au cours de l’un de ses engagements, le 27 mai a été atteint de quatre blessures dans son char de commandement, dont le tireur fut tué et le conducteur blessé. Évacué et hospitalisé pendant dix jours, a refusé de rester à l’hôpital en dépit d’une blessure encore ouverte, de jouir d’un congé de convalescence, a exécuté des missions de liaison, a rendu dans cet emploi des services de premier ordre. Commandant d’un groupe franc motorisé, a montré les plus belles qualité de courage, d’énergie et d’initiative hardies au cours des combats et 19 juin et 20 juin 1940 dans l’emploi de son groupe. Magnifique officier, s’est dépensé sans compter pour actionner et diriger ses divers éléments sur les différents points où ils étaient engagés, leur insufflant son ardeur. »

— (Citation à l’ordre du Corps d’Armée)

« Assurant le passage du 2e régiment de dragons par l’Espagne et organisant la résistance dans la région du Sud-Ouest, a été incarcéré par la Gestapo au moment où il se préparait à franchir la frontière pyrénéenne, s’est évadé des prisons allemandes, a, au péril de sa liberté et de sa vie, apporté, comme il en avait reçu l’ordre, l’étendard à son colonel. Par son geste a permis que l’emblème du plus ancien des régiments de cavalerie de France flotte librement sous le ciel d’Afrique. »

— (Citation à l’ordre de l’Armée)

« Officier supérieur d’une qualité exceptionnelle par son rayonnement intense et sa valeur morale incomparable, le 9 septembre ayant reçu pour mission avec un détachement blindé de rejeter l’ennemi hors de la route d’Etang-sur-Arroux à Autun, a été tué d’une balle au front alors qu’il entraînait son détachement à travers une région infestée d’ennemis, a trouvé ainsi, en pleine action, une mort glorieuse digne de son magnifique passé d’officier et de la grandeur de son caractère. »

— (Citation à l’ordre de l’Armée)

Shimmer et Shine

Si vous disposez d’ouvrages ou d’articles de référence ou si vous connaissez des sites web de qualité traitant du thème abordé ici, merci de compléter l’article en donnant les références utiles à sa vérifiabilité et en les liant à la section « Notes et références » (, comment ajouter mes sources ?).

Vous pouvez partager vos connaissances en l’améliorant (comment ?) selon les recommandations des projets correspondants.

Shimmer et Shine est une série télévisée animée américano-canadienne pour enfants créé par Farnaz Esnaashari-Charmatz diffusée le sur Nickelodeon aux Etats-Unis et Treehouse TV au Canada.

En France, la série est diffusée depuis 2016 sur Nickelodeon Junior.

La première saison a lieu dans le monde humain et se concentre sur une jeune fille nommée Léa, qui est amie avec une paire de genies jumelles dans la formation nommée Shimmer et Shine. Les génies de Léa lui accordent 3 vœux tous les jours, mais ils se gâtent souvent. Chaque épisode présente Léa travaillant avec ses génies pour résoudre les problèmes qu’ils causent par inadvertance, tout en gardant Shimmer et Shine un secret de son voisin voisin Zac.

Dans la deuxième saison, les personnages sont transportés à Zahramay Falls, une terre magique où Shimmer et Shine vivent camo football jerseys. Léa révèle l’existence de ses génies à Zac, qui est donné un génie de son propre nom Kaz. Shimmer et Shine continuent d’accorder des souhaits à Léa et d’amitié avec le souverain du pays de Zahramay, la Princesse Samira goalkeeper gloves sale. La saison comprend également le paon de Samira, Roya une sorcière maléfique et le dragon de Zeta, Nazboo.

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