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{"datasets_id": 160407, "wiki_id": "Q60756096", "sp": 4, "sc": 546, "ep": 8, "ec": 120}
| 160,407 |
Q60756096
| 4 | 546 | 8 | 120 |
Beside the Bonnie Brier Bush
|
Legacy
|
the 10th bestselling novel during 1896.
The stories in the book recount some of MacLaren's experiences as a Free Church minister in rural Perthshire and blends humour and pathos with racy Scots dialogue.
Maclaren mentions the Drumtochty Forest in the book.
William Hole illustrated an 1896 Hodder & Stoughton edition of the book.
In the U.S., Clifton Johnson illustrated an edition of the book as well as MacLaren's The Days of Auld Lang Syne. He also illustrated works by Scottish author J. M. Barrie. Legacy Charles H. Gabriel wrote the music and produced songsheets for the song and dedicated it to Mclaren.
A series of
|
{"datasets_id": 160407, "wiki_id": "Q60756096", "sp": 8, "sc": 120, "ep": 8, "ec": 447}
| 160,407 |
Q60756096
| 8 | 120 | 8 | 447 |
Beside the Bonnie Brier Bush
|
Legacy
|
theatrical performances were based on the bestselling book. One involved Kirke La Shelle in 1901. A 1903 play based on the book was Mabel Brownell's debut. A 1905 play included Lettice Fairfax.
In 1921, Donald Crisp directed The Bonnie Brier Bush, a movie adaptation of the book set in Scotland. It is considered lost.
|
{"datasets_id": 160408, "wiki_id": "Q9169554", "sp": 2, "sc": 0, "ep": 6, "ec": 602}
| 160,408 |
Q9169554
| 2 | 0 | 6 | 602 |
Beskid Andrychów
|
History
|
Beskid Andrychów History The club was founded in 1919 under the name "KS Beskid Andrychów", as a multi-sports club. The club quickly changed its name to "KS Włókniarz Andrychów" whilst playing in the Kraków district league between 1951-1962. The following five seasons they played in the Third Division. The club, which by 2001 already only had the football and volleyball sections left functioning, split and the football section changed its name to "TS Beskid Andrychów" whilst the volleyball section had been reformed as "MKS Andrychów". The club was in financial difficulties so on 14 December 2007, the board resigned, and
|
{"datasets_id": 160408, "wiki_id": "Q9169554", "sp": 6, "sc": 602, "ep": 14, "ec": 107}
| 160,408 |
Q9169554
| 6 | 602 | 14 | 107 |
Beskid Andrychów
|
History & Notable players & Fans
|
it was re-founded under the name of "AKS Beskid Andrychów" under a new management, allowing the club to maintain its league position and continue the heritage of the "Beskid" name uninterrupted. The club spent the majority of the last two decades oscillating between the sixth, fifth and fourth tiers of Polish football. Notable players Many locally born footballers started their professional careers at Beskid, most notably Mariusz Magiera who went on to become an Ekstraklasa regular and Polish international Adam Kokoszka. Fans The club has a small but dedicated ultras group, Ultras Beskid, who are capable of presenting difficult and
|
{"datasets_id": 160408, "wiki_id": "Q9169554", "sp": 14, "sc": 107, "ep": 14, "ec": 477}
| 160,408 |
Q9169554
| 14 | 107 | 14 | 477 |
Beskid Andrychów
|
Fans
|
impressive tifos, a great source of pride for such a small team. On 27 April the fans travelled 265 km for a match against KSZO Ostrowiec Świętokrzyski, the furthest away game in the club's history. The fans have a friendship with fans of Energie Cottbus and also used to maintain good relations with Górnik Libiąż fans until 2011. Their biggest rival is Unia Oświęcim.
|
{"datasets_id": 160409, "wiki_id": "Q587480", "sp": 2, "sc": 0, "ep": 10, "ec": 206}
| 160,409 |
Q587480
| 2 | 0 | 10 | 206 |
Bethlehem Township, Cass County, Indiana
|
History & Geography
|
Bethlehem Township, Cass County, Indiana History Bethlehem Township was organized in 1836. It was named for an early settler's native hometown of Bethlehem, Pennsylvania. Geography According to the 2010 census, the township has a total area of 35.36 square miles (91.6 km²), of which 35.31 square miles (91.5 km²) (or 99.86%) is land and 0.04 square miles (0.10 km²) (or 0.11%) is water.
|
{"datasets_id": 160410, "wiki_id": "Q38251065", "sp": 2, "sc": 0, "ep": 10, "ec": 307}
| 160,410 |
Q38251065
| 2 | 0 | 10 | 307 |
Biloxi Wildlife Management Area
|
WMA land acquisition & Location
|
Biloxi Wildlife Management Area WMA land acquisition The land is owned by Biloxi Marsh Lands Corporation that first entered into leasing arrangements with the LDWF in 1957. The company retains the exclusive right to conduct mineral exploration as well as other business interests on the property. The LDWF now manages 42,747 acres Location The WMA is located approximately 40 miles (64 km) east of New Orleans, north of the Mississippi River–Gulf Outlet Canal (MRGO), that was closed to commercial shipping traffic after surge amplification during Hurricane Katrina, on the east shore of Lake Borgne, in northeastern Saint Bernard Parish. The land
|
{"datasets_id": 160410, "wiki_id": "Q38251065", "sp": 10, "sc": 307, "ep": 10, "ec": 346}
| 160,410 |
Q38251065
| 10 | 307 | 10 | 346 |
Biloxi Wildlife Management Area
|
Location
|
is considered brackish to saline marsh
|
{"datasets_id": 160411, "wiki_id": "Q17019867", "sp": 2, "sc": 0, "ep": 4, "ec": 651}
| 160,411 |
Q17019867
| 2 | 0 | 4 | 651 |
Blonde joke
|
Blonde joke Blonde jokes are a class of jokes based on a stereotype of a dumb blonde woman.
These jokes about people, generally women, who have blonde hair serve as a form of blonde versus brunette rivalry. They are often considered to be derogatory as many are mere variants on traditional ethnic jokes or jests about other identifiable groups that would be considered more offensive (such as Italian jokes involving Carabinieri).
In some cases, jokes about stereotypically stupid people have circulated since the seventeenth century with only the wording and targeted groups changed.
Some blonde jokes rely on sexual humour to portray or
|
|
{"datasets_id": 160411, "wiki_id": "Q17019867", "sp": 4, "sc": 651, "ep": 8, "ec": 436}
| 160,411 |
Q17019867
| 4 | 651 | 8 | 436 |
Blonde joke
|
Common traits
|
stereotype their subjects as promiscuous. Many of these are rephrased sorority girl or Essex girl jokes, much as other jokes about dumb blondes are based on long-running ethnic jokes. Common traits Blonde jokes nearly always take the format of the blonde placing herself in a situation or making a comment that serves to highlight her supposed promiscuity and/or lack of intelligence, cluelessness and clumsiness. The blonde of the joke is often placed in an unusual situation with a brunette or redhead.
The emergence of a class of meta-jokes about blondes ("meta-blonde jokes", i.e., jokes about blonde jokes) is noted. In a
|
{"datasets_id": 160411, "wiki_id": "Q17019867", "sp": 8, "sc": 436, "ep": 8, "ec": 1018}
| 160,411 |
Q17019867
| 8 | 436 | 8 | 1,018 |
Blonde joke
|
Common traits
|
typical plot of this type a blonde complains about the unfairness of the stereotype propagated by blonde jokes, with a punch line actually reinforcing the stereotype. An example is about a blonde objecting to a ventriloquist act packed with sexist jokes about blondes:
Blonde: "I’ve heard enough of your stupid blonde jokes. What makes you think you can stereotype women that way? What does the color of a person’s hair have to do with her worth as a human being? It’s men like you that keep women like me from being respected at work and in the community and from reaching
|
{"datasets_id": 160411, "wiki_id": "Q17019867", "sp": 8, "sc": 1018, "ep": 12, "ec": 175}
| 160,411 |
Q17019867
| 8 | 1,018 | 12 | 175 |
Blonde joke
|
Common traits & Criticism
|
our full potential as a person. Because you and men like you continue to perpetuate discrimination against not only blondes, but women in general, and all in the name of humor!"
Ventriloquist: "I'm sorry ma'am but..."
Blonde: "You stay out of this, mister! I’m talking to that little idiot on your knee."
The British Essex girl joke, very similar in content, became popular in the late 1980s; it satirises working-class girls from the county of Essex. Criticism Like all humour based on stereotypes, blonde jokes are considered offensive to many people, particularly women. However, blonde jokes, unlike jokes that target minorities, do
|
{"datasets_id": 160411, "wiki_id": "Q17019867", "sp": 12, "sc": 175, "ep": 12, "ec": 395}
| 160,411 |
Q17019867
| 12 | 175 | 12 | 395 |
Blonde joke
|
Criticism
|
appear in mainstream media such as newspapers and television.
Blonde jokes have been criticized as sexist by several authors, largely because the target is invariably dim-witted, female and sexually promiscuous.
|
{"datasets_id": 160412, "wiki_id": "Q4933067", "sp": 2, "sc": 0, "ep": 4, "ec": 601}
| 160,412 |
Q4933067
| 2 | 0 | 4 | 601 |
Bob Kremer
|
Bob Kremer Bob Kremer (born 1936) is a politician from the U.S. state of Nebraska. From 1999 to 2007, he represented the 34th District in the Nebraska Legislature. Kremer is a farmer and cattle feeder.
Kremer was born on January 8, 1936, in Aurora and graduated from Aurora High School in 1953, and Northwestern College in Minneapolis, Minnesota, in 1958.
In 1998, Kremer was elected to represent the 34th Nebraska legislative district; he was re-elected in 2002. During his tenure, he served on the Business and Labor and Natural Resources committees and was the chairperson of the Committee
|
|
{"datasets_id": 160412, "wiki_id": "Q4933067", "sp": 4, "sc": 601, "ep": 8, "ec": 222}
| 160,412 |
Q4933067
| 4 | 601 | 8 | 222 |
Bob Kremer
|
Notable recognition
|
on Agriculture. Nebraska's term-limits law precluded his running for a third consecutive term in 2006. Notable recognition Kremer was awarded the Nebraska Farm Bureau's highest honor, the Silver Eagle award. According to the Nebraska Farm Bureau, "this award honors outstanding leadership and distinguished service to the agricultural industry."
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 2, "sc": 0, "ep": 6, "ec": 607}
| 160,413 |
Q187172
| 2 | 0 | 6 | 607 |
Bodhidharma
|
Principal sources
|
Bodhidharma Principal sources There are two known extant accounts written by contemporaries of Bodhidharma. According to these sources, Bodhidharma came from the Western Regions, and was either a "Persian Central Asian" or a "South Indian [...] the third son of a great Indian king." Later sources draw on these two sources, adding additional details, including a change to being descendent from a Brahmin king, which accords with the reign of the Pallavas, who "claim[ed] to belong to a brahmin lineage."
The Western Regions was a historical name specified in the Chinese chronicles between the 3rd century BC to the 8th century
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 6, "sc": 607, "ep": 10, "ec": 185}
| 160,413 |
Q187172
| 6 | 607 | 10 | 185 |
Bodhidharma
|
Principal sources & The Record of the Buddhist Monasteries of Luoyang
|
AD that referred to the regions west of Yumen Pass, most often Central Asia or sometimes more specifically the easternmost portion of it (e.g. Altishahr or the Tarim Basin in southern Xinjiang). Sometimes it was used more generally to refer to other regions to the west of China as well, such as the Indian subcontinent (as in the novel Journey to the West). The Record of the Buddhist Monasteries of Luoyang The earliest text mentioning Bodhidharma is The Record of the Buddhist Monasteries of Luoyang (Chinese: 洛陽伽藍記 Luòyáng Qiélánjì) which was compiled in 547 by Yáng Xuànzhī (楊衒之), a writer
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 10, "sc": 185, "ep": 10, "ec": 770}
| 160,413 |
Q187172
| 10 | 185 | 10 | 770 |
Bodhidharma
|
The Record of the Buddhist Monasteries of Luoyang
|
and translator of Mahayana sutras into Chinese. Yang gave the following account:
At that time there was a monk of the Western Region named Bodhidharma, a Persian Central Asian. He traveled from the wild borderlands to China. Seeing the golden disks on the pole on top of Yǒngníng's stupa reflecting in the sun, the rays of light illuminating the surface of the clouds, the jewel-bells on the stupa blowing in the wind, the echoes reverberating beyond the heavens, he sang its praises. He exclaimed: "Truly this is the work of spirits." He said: "I am 150 years old, and I have
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 10, "sc": 770, "ep": 14, "ec": 347}
| 160,413 |
Q187172
| 10 | 770 | 14 | 347 |
Bodhidharma
|
The Record of the Buddhist Monasteries of Luoyang & Tánlín – preface to the Two Entrances and Four Acts
|
passed through numerous countries. There is virtually no country I have not visited. Even the distant Buddha-realms lack this." He chanted homage and placed his palms together in salutation for days on end. Tánlín – preface to the Two Entrances and Four Acts The second account was written by Tánlín (曇林; 506–574). Tánlín's brief biography of the "Dharma Master" is found in his preface to the Long Scroll of the Treatise on the Two Entrances and Four Practices, a text traditionally attributed to Bodhidharma and the first text to identify him as South Indian:
The Dharma Master was a South Indian
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 14, "sc": 347, "ep": 14, "ec": 969}
| 160,413 |
Q187172
| 14 | 347 | 14 | 969 |
Bodhidharma
|
Tánlín – preface to the Two Entrances and Four Acts
|
of the Western Region. He was the third son of a great Indian king. His ambition lay in the Mahayana path, and so he put aside his white layman's robe for the black robe of a monk […] Lamenting the decline of the true teaching in the outlands, he subsequently crossed distant mountains and seas, traveling about propagating the teaching in Han and Wei.
Tánlín's account was the first to mention that Bodhidharma attracted disciples, specifically mentioning Dàoyù (道育) and Dazu Huike (慧可), the latter of whom would later figure very prominently in the Bodhidharma literature. Although Tánlín has traditionally been
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 14, "sc": 969, "ep": 22, "ec": 181}
| 160,413 |
Q187172
| 14 | 969 | 22 | 181 |
Bodhidharma
|
Tánlín – preface to the Two Entrances and Four Acts & "Chronicle of the Laṅkāvatāra Masters" & "Further Biographies of Eminent Monks"
|
considered a disciple of Bodhidharma, it is more likely that he was a student of Huìkě. "Chronicle of the Laṅkāvatāra Masters" Tanlin's preface has also been preserved in Jingjue's (683–750) Lengjie Shizi ji "Chronicle of the Laṅkāvatāra Masters", which dates from 713-716./ca. 715 He writes,
The teacher of the Dharma, who came from South India in the Western Regions, the third son of a great Brahman king." "Further Biographies of Eminent Monks" In the 7th-century historical work "Further Biographies of Eminent Monks" (續高僧傳 Xù gāosēng zhuàn), Daoxuan (道宣) possibly drew on Tanlin's preface as a basic source, but made several
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 22, "sc": 181, "ep": 22, "ec": 904}
| 160,413 |
Q187172
| 22 | 181 | 22 | 904 |
Bodhidharma
|
"Further Biographies of Eminent Monks"
|
significant additions:
Firstly, Daoxuan adds more detail concerning Bodhidharma's origins, writing that he was of "South Indian Brahman stock" (南天竺婆羅門種 nán tiānzhú póluómén zhŏng).
Secondly, more detail is provided concerning Bodhidharma's journeys. Tanlin's original is imprecise about Bodhidharma's travels, saying only that he "crossed distant mountains and seas" before arriving in Wei. Daoxuan's account, however, implies "a specific itinerary": "He first arrived at Nan-yüeh during the Sung period. From there he turned north and came to the Kingdom of Wei" This implies that Bodhidharma had travelled to China by sea and that he had crossed over the Yangtze.
Thirdly, Daoxuan suggests a date
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 22, "sc": 904, "ep": 22, "ec": 1529}
| 160,413 |
Q187172
| 22 | 904 | 22 | 1,529 |
Bodhidharma
|
"Further Biographies of Eminent Monks"
|
for Bodhidharma's arrival in China. He writes that Bodhidharma makes landfall in the time of the Song, thus making his arrival no later than the time of the Song's fall to the Southern Qi in 479.
Finally, Daoxuan provides information concerning Bodhidharma's death. Bodhidharma, he writes, died at the banks of the Luo River, where he was interred by his disciple Dazu Huike, possibly in a cave. According to Daoxuan's chronology, Bodhidharma's death must have occurred prior to 534, the date of the Northern Wei's fall, because Dazu Huike subsequently leaves Luoyang for Ye. Furthermore, citing the shore of the Luo
|
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| 160,413 |
Q187172
| 22 | 1,529 | 26 | 320 |
Bodhidharma
|
"Further Biographies of Eminent Monks" & Anthology of the Patriarchal Hall
|
River as the place of death might possibly suggest that Bodhidharma died in the mass executions at Heyin (河陰) in 528. Supporting this possibility is a report in the Chinese Buddhist canon stating that a Buddhist monk was among the victims at Héyīn. Anthology of the Patriarchal Hall In the Anthology of the Patriarchal Hall (祖堂集 Zǔtángjí) of 952, the elements of the traditional Bodhidharma story are in place. Bodhidharma is said to have been a disciple of Prajñātāra, thus establishing the latter as the 27th patriarch in India. After a three-year journey, Bodhidharma reached China in 527, during the
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 26, "sc": 320, "ep": 26, "ec": 917}
| 160,413 |
Q187172
| 26 | 320 | 26 | 917 |
Bodhidharma
|
Anthology of the Patriarchal Hall
|
Liang (as opposed to the Song in Daoxuan's text). The Anthology of the Patriarchal Hall includes Bodhidharma's encounter with Emperor Wu of Liang, which was first recorded around 758 in the appendix to a text by Shenhui (神會), a disciple of Huineng.
Finally, as opposed to Daoxuan's figure of "over 180 years," the Anthology of the Patriarchal Hall states that Bodhidharma died at the age of 150. He was then buried on Mount Xiong'er (熊耳山 Xióng'ĕr Shān) to the west of Luoyang. However, three years after the burial, in the Pamir Mountains, Sòngyún (宋雲)—an official of one of the later Wei
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 26, "sc": 917, "ep": 26, "ec": 1540}
| 160,413 |
Q187172
| 26 | 917 | 26 | 1,540 |
Bodhidharma
|
Anthology of the Patriarchal Hall
|
kingdoms—encountered Bodhidharma, who claimed to be returning to India and was carrying a single sandal. Bodhidharma predicted the death of Songyun's ruler, a prediction which was borne out upon the latter's return. Bodhidharma's tomb was then opened, and only a single sandal was found inside.
According to the Anthology of the Patriarchal Hall, Bodhidharma left the Liang court in 527 and relocated to Mount Song near Luoyang and the Shaolin Monastery, where he "faced a wall for nine years, not speaking for the entire time", his date of death can have been no earlier than 536. Moreover, his encounter with the
|
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| 160,413 |
Q187172
| 26 | 1,540 | 32 | 8 |
Bodhidharma
|
Anthology of the Patriarchal Hall & Dàoyuán – Transmission of the Lamp & Popular traditions
|
Wei official indicates a date of death no later than 554, three years before the fall of the Western Wei. Dàoyuán – Transmission of the Lamp Subsequent to the Anthology of the Patriarchal Hall, the only dated addition to the biography of Bodhidharma is in the Jingde Records of the Transmission of the Lamp (景德傳燈錄 Jĭngdé chuándēng lù, published 1004 CE), by Dàoyuán (道原), in which it is stated that Bodhidharma's original name had been Bodhitāra but was changed by his master Prajñātāra. The same account is given by the Japanese master Keizan's 13th-century work of the same title. Popular
|
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| 160,413 |
Q187172
| 32 | 7 | 38 | 108 |
Bodhidharma
|
Popular traditions & Legends about Bodhidharma
|
traditions Several contemporary popular traditions also exist regarding Bodhidharma's origins. An Indian tradition regards Bodhidharma to be the third son of a Pallava king from Kanchipuram. This is consistent with the Southeast Asian traditions which also describe Bodhidharma as a former South Indian Tamil prince who had awakened his kundalini and renounced royal life to become a monk. The Tibetan version similarly characterises him as a dark-skinned siddha from South India. Conversely, the Japanese tradition generally regards Bodhidharma as Persian. Legends about Bodhidharma Several stories about Bodhidharma have become popular legends, which are still being used in the Ch'an, Seon
|
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| 160,413 |
Q187172
| 38 | 108 | 42 | 708 |
Bodhidharma
|
Legends about Bodhidharma & Encounter with Emperor Xiāo Yǎn 蕭衍
|
and Zen-tradition. Encounter with Emperor Xiāo Yǎn 蕭衍 The Anthology of the Patriarchal Hall says that in 527, Bodhidharma visited Emperor Wu of Liang (Xiāo Yǎn 蕭衍, posthumous name Wǔdì 武帝), a fervent patron of Buddhism:
Emperor Wu: "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images?"
Bodhidharma: "None. Good deeds done with worldly intent bring good karma, but no merit."
Emperor Wu: "So what is the highest meaning of noble truth?"
Bodhidharma: "There is no noble truth, there is only emptiness."
Emperor Wu: "Then, who is standing before me?"
Bodhidharma: "I know not, Your
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 42, "sc": 708, "ep": 46, "ec": 499}
| 160,413 |
Q187172
| 42 | 708 | 46 | 499 |
Bodhidharma
|
Encounter with Emperor Xiāo Yǎn 蕭衍 & Nine years of wall-gazing
|
Majesty."
This encounter was included as the first kōan of the Blue Cliff Record. Nine years of wall-gazing Failing to make a favorable impression in South China, Bodhidharma is said to have travelled to the Shaolin Monastery. After either being refused entry or being ejected after a short time, he lived in a nearby cave, where he "faced a wall for nine years, not speaking for the entire time".
The biographical tradition is littered with apocryphal tales about Bodhidharma's life and circumstances. In one version of the story, he is said to have fallen asleep seven years into his nine years of
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 46, "sc": 499, "ep": 46, "ec": 1109}
| 160,413 |
Q187172
| 46 | 499 | 46 | 1,109 |
Bodhidharma
|
Nine years of wall-gazing
|
wall-gazing. Becoming angry with himself, he cut off his eyelids to prevent it from happening again. According to the legend, as his eyelids hit the floor the first tea plants sprang up, and thereafter tea would provide a stimulant to help keep students of Chan awake during zazen.
The most popular account relates that Bodhidharma was admitted into the Shaolin temple after nine years in the cave and taught there for some time. However, other versions report that he "passed away, seated upright"; or that he disappeared, leaving behind the Yijin Jing; or that his legs atrophied after nine years of
|
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| 160,413 |
Q187172
| 46 | 1,109 | 54 | 324 |
Bodhidharma
|
Nine years of wall-gazing & Huike cuts off his arm & Skin, flesh, bone, marrow
|
sitting, which is why Daruma dolls have no legs. Huike cuts off his arm In one legend, Bodhidharma refused to resume teaching until his would-be student, Dazu Huike, who had kept vigil for weeks in the deep snow outside of the monastery, cut off his own left arm to demonstrate sincerity. Skin, flesh, bone, marrow Jǐngdé Records of the Transmission of the Lamp (Jǐngdé chuándēng lù 景德传灯录) of Dàoyuán 道原, presented to the emperor in 1004, records that Bodhidharma wished to return to India and called together his disciples:
Bodhidharma asked, "Can each of you say something to demonstrate your understanding?"
Dao
|
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| 160,413 |
Q187172
| 54 | 324 | 54 | 1,028 |
Bodhidharma
|
Skin, flesh, bone, marrow
|
Fu stepped forward and said, "It is not bound by words and phrases, nor is it separate from words and phrases. This is the function of the Tao."
Bodhidharma: "You have attained my skin."
The nun Zong Chi stepped up and said, "It is like a glorious glimpse of the realm of Akshobhya Buddha. Seen once, it need not be seen again."
Bodhidharma; "You have attained my flesh."
Dao Yu said, "The four elements are all empty. The five skandhas are without actual existence. Not a single dharma can be grasped."
Bodhidharma: "You have attained my bones."
Finally, Huike came forth, bowed deeply in silence and
|
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| 160,413 |
Q187172
| 54 | 1,028 | 58 | 347 |
Bodhidharma
|
Skin, flesh, bone, marrow & Bodhidharma at Shaolin
|
stood up straight.
Bodhidharma said, "You have attained my marrow."
Bodhidharma passed on the symbolic robe and bowl of dharma succession to Dazu Huike and, some texts claim, a copy of the Laṅkāvatāra Sūtra. Bodhidharma then either returned to India or died. Bodhidharma at Shaolin Some Chinese myths and legends describe Bodhidharma as being disturbed by the poor physical shape of the Shaolin monks, after which he instructed them in techniques to maintain their physical condition as well as teaching meditation. He is said to have taught a series of external exercises called the Eighteen Arhat Hands and an internal practice
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 58, "sc": 347, "ep": 62, "ec": 321}
| 160,413 |
Q187172
| 58 | 347 | 62 | 321 |
Bodhidharma
|
Bodhidharma at Shaolin & Travels in Southeast Asia
|
called the Sinew Metamorphosis Classic. In addition, after his departure from the temple, two manuscripts by Bodhidharma were said to be discovered inside the temple: the Yijin Jing and the Xisui Jing. Copies and translations of the Yijin Jing survive to the modern day. The Xisui Jing has been lost. Travels in Southeast Asia According to Southeast Asian folklore, Bodhidharma travelled from Jambudvipa by sea to Palembang, Indonesia. Passing through Sumatra, Java, Bali, and Malaysia, he eventually entered China through Nanyue. In his travels through the region, Bodhidharma is said to have transmitted his knowledge of the Mahayana doctrine and
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 62, "sc": 321, "ep": 66, "ec": 380}
| 160,413 |
Q187172
| 62 | 321 | 66 | 380 |
Bodhidharma
|
Travels in Southeast Asia & Appearance after his death
|
the martial arts. Malay legend holds that he introduced forms to silat.
Vajrayana tradition links Bodhidharma with the 11th-century south Indian monk Dampa Sangye who travelled extensively to Tibet and China spreading tantric teachings. Appearance after his death Three years after Bodhidharma's death, Ambassador Sòngyún of northern Wei is said to have seen him walking while holding a shoe at the Pamir Heights. Sòngyún asked Bodhidharma where he was going, to which Bodhidharma replied "I am going home". When asked why he was holding his shoe, Bodhidharma answered "You will know when you reach Shaolin monastery. Don't mention that you saw
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 66, "sc": 380, "ep": 66, "ec": 939}
| 160,413 |
Q187172
| 66 | 380 | 66 | 939 |
Bodhidharma
|
Appearance after his death
|
me or you will meet with disaster". After arriving at the palace, Sòngyún told the emperor that he met Bodhidharma on the way. The emperor said Bodhidharma was already dead and buried and had Sòngyún arrested for lying. At Shaolin Monastery, the monks informed them that Bodhidharma was dead and had been buried in a hill behind the temple. The grave was exhumed and was found to contain a single shoe. The monks then said "Master has gone back home" and prostrated three times: "For nine years he had remained and nobody knew him; Carrying a shoe in hand he
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 66, "sc": 939, "ep": 74, "ec": 594}
| 160,413 |
Q187172
| 66 | 939 | 74 | 594 |
Bodhidharma
|
Appearance after his death & Practice and teaching & Pointing directly to one's mind
|
went home quietly, without ceremony." Practice and teaching Bodhidharma is traditionally seen as introducing dhyana-practice in China. Pointing directly to one's mind One of the fundamental Chán texts attributed to Bodhidharma is a four-line stanza whose first two verses echo the Laṅkāvatāra Sūtra's disdain for words and whose second two verses stress the importance of the insight into reality achieved through "self-realization":
A special transmission outside the scriptures
Not founded upon words and letters;
By pointing directly to [one's] mind
It lets one see into [one's own true] nature and [thus] attain Buddhahood.
The stanza, in fact, is not Bodhidharma's, but rather dates to the
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 74, "sc": 594, "ep": 78, "ec": 656}
| 160,413 |
Q187172
| 74 | 594 | 78 | 656 |
Bodhidharma
|
Pointing directly to one's mind & Wall-gazing
|
year 1108. Wall-gazing Tanlin, in the preface to Two Entrances and Four Acts, and Daoxuan, in the Further Biographies of Eminent Monks, mention a practice of Bodhidharma's termed "wall-gazing" (壁觀 bìguān). Both Tanlin and Daoxuan associate this "wall-gazing" with "quieting [the] mind" (Chinese: 安心; pinyin: ānxīn).
In the Two Entrances and Four Acts, traditionally attributed to Bodhidharma, the term "wall-gazing" is given as follows:
Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 78, "sc": 656, "ep": 78, "ec": 1373}
| 160,413 |
Q187172
| 78 | 656 | 78 | 1,373 |
Bodhidharma
|
Wall-gazing
|
reason".
Daoxuan states, "The merits of Mahāyāna wall-gazing are the highest".
These are the first mentions in the historical record of what may be a type of meditation being ascribed to Bodhidharma.
Exactly what sort of practice Bodhidharma's "wall-gazing" was remains uncertain. Nearly all accounts have treated it either as an undefined variety of meditation, as Daoxuan and Dumoulin, or as a variety of seated meditation akin to the zazen (Chinese: 坐禪; pinyin: zuòchán) that later became a defining characteristic of Chan. The latter interpretation is particularly common among those working from a Chan standpoint.
There have also, however, been interpretations of "wall-gazing"
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 78, "sc": 1373, "ep": 82, "ec": 571}
| 160,413 |
Q187172
| 78 | 1,373 | 82 | 571 |
Bodhidharma
|
Wall-gazing & The Laṅkāvatāra Sūtra
|
as a non-meditative phenomenon. The Laṅkāvatāra Sūtra There are early texts which explicitly associate Bodhidharma with the Laṅkāvatāra Sūtra. Daoxuan, for example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and important element of the teachings passed down by Bodhidharma:
In the beginning Dhyana Master Bodhidharma took the four-roll Laṅkā Sūtra, handed it over to Huike, and said: "When I examine the land of China, it is clear that there is only this sutra. If you rely on it to practice, you will be able to cross over the world."
Another early text,
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 82, "sc": 571, "ep": 82, "ec": 1238}
| 160,413 |
Q187172
| 82 | 571 | 82 | 1,238 |
Bodhidharma
|
The Laṅkāvatāra Sūtra
|
the "Record of the Masters and Disciples of the Laṅkāvatāra Sūtra" (Chinese: 楞伽師資記; pinyin: Léngqié Shīzī Jì) of Jìngjué (淨覺; 683–750), also mentions Bodhidharma in relation to this text. Jingjue's account also makes explicit mention of "sitting meditation" or zazen:
For all those who sat in meditation, Master Bodhi[dharma] also offered expositions of the main portions of the Laṅkāvatāra Sūtra, which are collected in a volume of twelve or thirteen pages […] bearing the title of "Teaching of [Bodhi-]Dharma".
In other early texts, the school that would later become known as Chan Buddhism is sometimes referred to as the "Laṅkāvatāra school" (楞伽宗
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 82, "sc": 1238, "ep": 82, "ec": 1881}
| 160,413 |
Q187172
| 82 | 1,238 | 82 | 1,881 |
Bodhidharma
|
The Laṅkāvatāra Sūtra
|
Léngqié zōng).
The Laṅkāvatāra Sūtra, one of the Mahayana sutras, is a highly "difficult and obscure" text whose basic thrust is to emphasize "the inner enlightenment that does away with all duality and is raised above all distinctions". It is among the first and most important texts for East Asian Yogācāra.
One of the recurrent emphases in the Laṅkāvatāra Sūtra is a lack of reliance on words to effectively express reality:
If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the Buddha-lands; words, Mahamati, are an artificial
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 82, "sc": 1881, "ep": 82, "ec": 2490}
| 160,413 |
Q187172
| 82 | 1,881 | 82 | 2,490 |
Bodhidharma
|
The Laṅkāvatāra Sūtra
|
creation. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling.
In contrast to the ineffectiveness of words, the sūtra instead stresses the importance of the "self-realization" that is "attained by noble wisdom" and occurs "when one has an insight into reality as it is": "The truth is the state of self-realization and is beyond categories of discrimination". The sūtra goes on to outline the ultimate effects of an
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 82, "sc": 2490, "ep": 86, "ec": 85}
| 160,413 |
Q187172
| 82 | 2,490 | 86 | 85 |
Bodhidharma
|
The Laṅkāvatāra Sūtra & Construction of lineages
|
experience of self-realization:
[The bodhisattva] will become thoroughly conversant with the noble truth of self-realization, will become a perfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only, will, by gradually ascending the stages, become established in Buddhahood. Construction of lineages The idea of a patriarchal lineage in Ch'an dates back to the epitaph for Faru (法如), a
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 86, "sc": 85, "ep": 86, "ec": 751}
| 160,413 |
Q187172
| 86 | 85 | 86 | 751 |
Bodhidharma
|
Construction of lineages
|
disciple of the 5th patriarch Hongren (弘忍). In the Long Scroll of the Treatise on the Two Entrances and Four Practices and the Continued Biographies of Eminent Monks, Daoyu and Dazu Huike are the only explicitly identified disciples of Bodhidharma. The epitaph gives a line of descent identifying Bodhidharma as the first patriarch.
In the 6th century biographies of famous monks were collected. From this genre the typical Chan lineage was developed:
These famous biographies were non-sectarian. The Ch'an biographical works, however, aimed to establish Ch'an as a legitimate school of Buddhism traceable to its Indian origins, and at the same time
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 86, "sc": 751, "ep": 92, "ec": 10}
| 160,413 |
Q187172
| 86 | 751 | 92 | 10 |
Bodhidharma
|
Construction of lineages & Modern scholarship & Biography as a hagiographic process
|
championed a particular form of Ch'an. Historical accuracy was of little concern to the compilers; old legends were repeated, new stories were invented and reiterated until they too became legends.
D. T. Suzuki contends that Chan's growth in popularity during the 7th and 8th centuries attracted criticism that it had "no authorized records of its direct transmission from the founder of Buddhism" and that Chan historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks. Modern scholarship Bodhidharma has been the subject of critical scientific research, which has shed new light on the traditional stories about Bodhidharma. Biography
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 92, "sc": 9, "ep": 94, "ec": 629}
| 160,413 |
Q187172
| 92 | 9 | 94 | 629 |
Bodhidharma
|
Biography as a hagiographic process
|
as a hagiographic process According to John McRae, Bodhidharma has been the subject of a hagiographic process which served the needs of Chan Buddhism. According to him it is not possible to write an accurate biography of Bodhidharma:
It is ultimately impossible to reconstruct any original or accurate biography of the man whose life serves as the original trace of his hagiography – where "trace" is a term from Jacques Derrida meaning the beginningless beginning of a phenomenon, the imagined but always intellectually unattainable origin. Hence any such attempt by modern biographers to reconstruct a definitive account of Bodhidharma's life is
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 94, "sc": 629, "ep": 94, "ec": 1349}
| 160,413 |
Q187172
| 94 | 629 | 94 | 1,349 |
Bodhidharma
|
Biography as a hagiographic process
|
both doomed to failure and potentially no different in intent from the hagiographical efforts of premodern writers.
McRae's standpoint accords with Yanagida's standpoint: "Yanagida ascribes great historical value to the witness of the disciple T'an-lin, but at the same time acknowledges the presence of "many puzzles in the biography of Bodhidharma". Given the present state of the sources, he considers it impossible to compile a reliable account of Bodhidharma's life.
Several scholars have suggested that the composed image of Bodhidharma depended on the combination of supposed historical information on various historical figures over several centuries. Bodhidharma as a historical person may even
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 94, "sc": 1349, "ep": 98, "ec": 578}
| 160,413 |
Q187172
| 94 | 1,349 | 98 | 578 |
Bodhidharma
|
Biography as a hagiographic process & Origins and place of birth
|
never have actually existed. Origins and place of birth Dumoulin comments on the three principal sources. The Persian heritage is doubtful, according to Dumoulin: "In the description of the Lo-yang temple, bodhidharma is called a Persian. Given the ambiguity of geographical references in writings of this period, such a statement should not be taken too seriously." Dumoulin considers Tan-lin's account of Bodhidharma being "the third son of a great Brahman king" to be a later addition, and finds the exact meaning of "South Indian Brahman stock" unclear: "And when Tao-hsuan speaks of origins from South Indian Brahman stock, it is
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 98, "sc": 578, "ep": 98, "ec": 1191}
| 160,413 |
Q187172
| 98 | 578 | 98 | 1,191 |
Bodhidharma
|
Origins and place of birth
|
not clear whether he is referring to roots in nobility or to India in general as the land of the Brahmans."
These Chinese sources lend themselves to make inferences about Bodhidharma's origins. "The third son of a Brahman king" has been speculated to mean "the third son of a Pallavine king". Based on a specific pronunciation of the Chinese characters 香至 as Kang-zhi, "meaning fragrance extreme", Tsutomu Kambe identifies 香至 to be Kanchipuram, an old capital town in the state Tamil Nadu, India. According to Tsutomu Kambe, "Kanchi means 'a radiant jewel' or 'a luxury belt with jewels', and puram means
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 98, "sc": 1191, "ep": 102, "ec": 28}
| 160,413 |
Q187172
| 98 | 1,191 | 102 | 28 |
Bodhidharma
|
Origins and place of birth & Caste
|
a town or a state in the sense of earlier times. Thus, it is understood that the '香至-Kingdom' corresponds to the old capital 'Kanchipuram'."
Acharya Raghu, in his work 'Bodhidharma Retold', used a combination of multiple factors to identify Bodhidharma from the state of Andhra Pradesh in South India, specifically to the geography around Mt. Sailum or modern day Srisailam.
The Pakistani scholar Ahmad Hasan Dani speculated that according to popular accounts in Pakistan's northwest, Bodhidharma may be from the region around the Peshawar valley, or possibly around modern Afghanistan's eastern border with Pakistan. Caste In the context of the Indian
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 102, "sc": 28, "ep": 106, "ec": 416}
| 160,413 |
Q187172
| 102 | 28 | 106 | 416 |
Bodhidharma
|
Caste & Name
|
caste system the mention of "Brahman king" acquires a nuance. Broughton notes that "king" implies that Bodhidharma was of caste of warriors and rulers. Brahman is, in western contexts, easily understood as Brahmana or Brahmin, which means priest. Name According to tradition Bodhidharma was given this name by his teacher known variously as Panyatara, Prajnatara, or Prajñādhara. His name prior to monkhood is said to be Jayavarman.
Bodhidharma is associated with several other names, and is also known by the name Bodhitara. Faure notes that:
Bodhidharma’s name appears sometimes truncated as Bodhi, or more often as Dharma (Ta-mo). In the first case,
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 106, "sc": 416, "ep": 114, "ec": 108}
| 160,413 |
Q187172
| 106 | 416 | 114 | 108 |
Bodhidharma
|
Name & Abode in China & Shaolin boxing
|
it may be confused with another of his rivals, Bodhiruci.
Tibetan sources give his name as "Bodhidharmottara" or "Dharmottara", that is, "Highest teaching (dharma) of enlightenment". Abode in China Buswell dates Bodhidharma abode in China approximately at the early 5th century. Broughton dates Bodhidharma's presence in Luoyang to between 516 and 526, when the temple referred to—Yǒngníngsì (永寧寺), was at the height of its glory. Starting in 526, Yǒngníngsì suffered damage from a series of events, ultimately leading to its destruction in 534. Shaolin boxing Traditionally Bodhidharma is credited as founder of the martial arts at the Shaolin Temple. However, martial
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 114, "sc": 108, "ep": 114, "ec": 727}
| 160,413 |
Q187172
| 114 | 108 | 114 | 727 |
Bodhidharma
|
Shaolin boxing
|
arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing. The preface of this work says that Bodhidharma left behind the Yi Jin Jing, from which the monks obtained the fighting skills which made them gain some fame.
The authenticity of the Yi Jin Jing has been discredited by some historians including Tang Hao, Xu Zhen and Matsuda Ryuchi. According to Lin Boyuan, "This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source."
The oldest available copy was published in 1827. The composition of the text
|
{"datasets_id": 160413, "wiki_id": "Q187172", "sp": 114, "sc": 727, "ep": 114, "ec": 1191}
| 160,413 |
Q187172
| 114 | 727 | 114 | 1,191 |
Bodhidharma
|
Shaolin boxing
|
itself has been dated to 1624. Even then, the association of Bodhidharma with martial arts only became widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts'an in Illustrated Fiction Magazine. According to Henning, the "story is clearly a twentieth-century invention," which "is confirmed by writings going back at least 250 years earlier, which mention both Bodhidharma and martial arts but make no connection between the two."
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 2, "sc": 0, "ep": 6, "ec": 607}
| 160,414 |
Q890173
| 2 | 0 | 6 | 607 |
Boeing 7J7
|
Development
|
Boeing 7J7 Development The 7J7 was the culmination of Boeing's Seven Dash Seven (7–7) 150-seat aircraft idea, which the company had considered since at least 1981. It was to be Boeing's second attempt at a replacement for the Boeing 727, its successful but aging 150-seat aircraft. The Boeing 757, a larger airplane that Boeing expected existing 727 customers to upgrade to, had unexpectedly slow sales leading to its 1983 entry into commercial service, as airline deregulation resulted in airlines using smaller aircraft at increased frequencies. By vacating the 727's seating capacity, Boeing now had a large capacity gap in its
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 607, "ep": 6, "ec": 1251}
| 160,414 |
Q890173
| 6 | 607 | 6 | 1,251 |
Boeing 7J7
|
Development
|
aircraft lineup between the larger 757 and smaller Boeing 737.
In 1983, Scandinavian Airlines (SAS), an airline that employed aircraft mostly from McDonnell Douglas, contacted Boeing about the aircraft concept to replace its McDonnell Douglas DC-9s. The airline would become the 7J7's most faithful customer, and it would wield a large influence in the aircraft's cabin design. Japan initially agreed to a Letter of Understanding with Boeing in March 1984 to take a 25-percent share in a future 150-seat airliner, such as Boeing's Seven Dash Seven or Japan's "YXX" project, that would enter service in 1988 using the IAE V2500 turbofan
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 1251, "ep": 6, "ec": 1911}
| 160,414 |
Q890173
| 6 | 1,251 | 6 | 1,911 |
Boeing 7J7
|
Development
|
as the engine, which was developed in part by the Japanese Aero Engine Corporation. However, Boeing became increasingly interested in the latest propfan engine research that would yield large double-digit fuel savings, in particular with the gearless unducted fan (UDF) concept from the aviation division of General Electric. By February 1985, Boeing postponed the service entry of the then-unnamed aircraft to the early 1990s so that propfan technology would be ready for the plane; Boeing made the engine change, schedule change, and announcement unilaterally, which surprised and upset its Japanese partners. It also scrapped the 7–7 code name, saying that
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 1911, "ep": 6, "ec": 2471}
| 160,414 |
Q890173
| 6 | 1,911 | 6 | 2,471 |
Boeing 7J7
|
Development
|
the moniker was too commonly seen as a possible direct competitor to the Airbus A320, and that the aircraft Boeing had in mind would be a half-generation ahead. The company held a program kickoff meeting for suppliers on May 13, 1985, and then it debuted a model of the aircraft concept at the 1985 Paris Air Show, where Boeing announced that it would start taking orders in 1987–1988 for deliveries starting in the first half of 1992. In August 1985, the code name for the aircraft was changed to the 7J7. On December 20, 1985, Boeing reached an agreement to
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 2471, "ep": 6, "ec": 3160}
| 160,414 |
Q890173
| 6 | 2,471 | 6 | 3,160 |
Boeing 7J7
|
Development
|
test the proposed 578-DX geared propfan engine of General Motors subsidiary Allison Engine Company for use on the 7J7.
In March 1986, Boeing officially announced Japan's 25 percent participation in the 7J7. The name of the aircraft reflected this participation, as the "J" in 7J7 represented the Japan Aircraft Development Corporation (JADC), a partnership of the large Japanese industrial firms Kawasaki Heavy Industries, Fuji Heavy Industries, and Mitsubishi Heavy Industries (MHI). Shorts from the United Kingdom and Saab-Scania from Sweden also invested in the program a few weeks later, but with smaller, single-digit percentages. Hawker de Havilland of Australia joined with
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 3160, "ep": 6, "ec": 3808}
| 160,414 |
Q890173
| 6 | 3,160 | 6 | 3,808 |
Boeing 7J7
|
Development
|
a similar small percentage in December 1986.
During the same week that Boeing made the Japanese 7J7 announcement, SAS held a 13-member board of directors meeting near Boeing headquarters to inspect Boeing's 7J7 work. The airline also expressed its desire to eliminate middle seats in a six-abreast configuration and asked that the cabin include a seven-abreast option for economy travel. Jan Carlzon, SAS's chairman at the time, dangled the possibility of SAS being a launch customer. He suggested that if the 7J7 were built, SAS could become the largest operator of Boeing aircraft within 10 years.
On August 20, 1986, the General
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 3808, "ep": 6, "ec": 4422}
| 160,414 |
Q890173
| 6 | 3,808 | 6 | 4,422 |
Boeing 7J7
|
Development
|
Electric GE36 UDF engine was tested in flight for the first time, on a Boeing 727-100 testbed. The next month, Boeing gushed at the Farnborough Air Show that the early acoustical results were better than expected. The company declared that the test levels were already at an acceptable state for quietness and noise quality, and that the production engine would reduce the noise levels a further 12–15 decibels. Boeing also announced that the company would probably build the 7J7 in two versions; the widely known 150-seat version would be joined by a smaller-capacity, 100-to-115 seat version, which might have a
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 4422, "ep": 6, "ec": 5070}
| 160,414 |
Q890173
| 6 | 4,422 | 6 | 5,070 |
Boeing 7J7
|
Development
|
different fuselage size but still be powered by GE's UDF. The miniature concept was known within Boeing as the 7J7-110. In December 1986, however, an official from European airframe rival Airbus claimed that Boeing was offering airlines a 110-seat propfan plane and a 150-or-more seat airliner with ducted fans. The claim seemed to be verified when Boeing publicly announced its consideration of using wing-mounted engines with the International Aero Engines (IAE) SuperFan in January 1987. At the same time, the company also reversed its consideration of the smaller 7J7 model, choosing to promote a new 737 derivative instead. Boeing recommitted
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 5070, "ep": 6, "ec": 5696}
| 160,414 |
Q890173
| 6 | 5,070 | 6 | 5,696 |
Boeing 7J7
|
Development
|
to the aft-mounted UDF in April, albeit one day after IAE announced that it could not complete the engine by its previous May 1992 target date. Against the protests of Allison and Pratt & Whitney (which had joined Allison in its propfan effort), Boeing also rejected the 578-DX engine due on insufficient power, even though it had not yet tested the engine in flight.
Potential customers, who could afford to be choosier in an oversupplied world aircraft market, were concerned about the economics and noise of the unproven propfan engines, though. The frequent major changes in the aircraft's design also discouraged
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 5696, "ep": 6, "ec": 6306}
| 160,414 |
Q890173
| 6 | 5,696 | 6 | 6,306 |
Boeing 7J7
|
Development
|
airplane buyers from committing. Boeing neglected to survey the needs of different airlines before visiting them on a road show, so it was surprised by the unenthusiastic overall response to the 7J7 after the airframer had put so many resources into development. However, by May 1987, the 7J7 was on schedule to begin its official marketing campaign on July 1 and to start manufacturing on September 1 of that year. Boeing did attract public interest in the spring from British Airways, which was considering the 7J7 to replace its 35 Boeing 737-200 aircraft. Also, despite its chairman Robert Crandall saying
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 6306, "ep": 6, "ec": 6939}
| 160,414 |
Q890173
| 6 | 6,306 | 6 | 6,939 |
Boeing 7J7
|
Development
|
12 months earlier that fuel prices were too low to order any propfan aircraft by 1991, American Airlines announced in early August 1987 that it was investigating larger, stretched versions of the 7J7 for a possible order of 100 aircraft.
Later that month, Boeing pushed back the scheduled certification of the 7J7 from 1992 to 1993, saying that the market needed time to decide whether it wanted a 140-seat or a 170-seat airplane. In justifying the decision, Boeing mentioned that SAS, British Airways, and American Airlines were the most enthusiastic prospective buyers, but the two European carriers chose a smaller plane,
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 6939, "ep": 6, "ec": 7527}
| 160,414 |
Q890173
| 6 | 6,939 | 6 | 7,527 |
Boeing 7J7
|
Development
|
while American wanted the larger size. Other reports had only SAS preferring the smaller size, but favoring the bigger plane was a consensus of either US-based airlines or a core group of about a dozen airlines that had expressed the most desire in the aircraft. Boeing also expressed worry that if the 7J7 were initially designed at the larger size, the GE UDF would be able to accommodate it, but the UDF engine core might not be capable enough to power future stretches of the 7J7.
On December 16, 1987, Boeing delayed the availability date of the 7J7 indefinitely. The number
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 7527, "ep": 6, "ec": 8089}
| 160,414 |
Q890173
| 6 | 7,527 | 6 | 8,089 |
Boeing 7J7
|
Development
|
of engineers devoted to the 7J7, which had already been reduced from 1,000 to 900 in October and then to 600 by December, would be reduced again to 300 in the following weeks. Although SAS publicly stated that it was still ready to order 100 7J7 aircraft in April 1988, the lack of a similar-sized domestic order led Boeing to instead concentrate its resources on further developments of the Boeing 737 and the Boeing 757. By May 25, 1988, while announcing an order for 50 Boeing 757s and 50 further options from American Airlines, Boeing said that it had begun
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 8089, "ep": 6, "ec": 8687}
| 160,414 |
Q890173
| 6 | 8,089 | 6 | 8,687 |
Boeing 7J7
|
Development
|
a total rethink about the 7J7 project, dropping the 7J7 name in favor of the more generic term "new medium-sized jet transport."
The 7J7 project technically continued for a long time afterward, although it never again came close to an official launch. In December 1990 the Japanese government was still urging Boeing to build the 7J7, saying that they preferred it to the 777. Two months later, Boeing confirmed that it was still meeting with its Japanese partners twice a year to discuss the 7J7, which was now framed as an eventual replacement for the 737. The aircraft had also devolved
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 8687, "ep": 6, "ec": 9332}
| 160,414 |
Q890173
| 6 | 8,687 | 6 | 9,332 |
Boeing 7J7
|
Development
|
to fill a 100 to 170-seat category, a much less narrowly defined market target than before, and Boeing was no longer sure whether it should be a single-aisle or twin-aisle aircraft. Boeing chairman Frank Shrontz renewed the joint 7J7 development agreement with the Japanese firms in Hawaii, and planned to modify their memorandum of understanding. By 1994, Boeing still denied reports that Japan had ended funding of the 7J7, stating that Boeing and Japan each had five people working on the project. Although the demise of the 7J7 project disappointed their aviation industry, Japanese companies contributed significantly larger percentages of
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 9332, "ep": 6, "ec": 9932}
| 160,414 |
Q890173
| 6 | 9,332 | 6 | 9,932 |
Boeing 7J7
|
Development
|
subsequent Boeing projects (about 15% of the Boeing 767 and 25% of the Boeing 777). Japanese industry is also a primary foreign partner on the Boeing 787 Dreamliner.
Rudy Hillinga, who in 1985 tried unsuccessfully to sell the 7J7 to Lufthansa as Boeing's head of sales in Germany, later said that he helped kill the 7J7 with Lufthansa's support. Hillinga claimed that if Boeing had continued with the 7J7 effort, the 737 never would have accumulated 10,000 aircraft sales by the early 2010s. However, Alan Mulally, who was director of engineering for the 7J7 and would become the CEO of Ford
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 6, "sc": 9932, "ep": 10, "ec": 527}
| 160,414 |
Q890173
| 6 | 9,932 | 10 | 527 |
Boeing 7J7
|
Development & Competition
|
Motor Company two decades later, stated that the 7J7 was one of the best research and development investments that Boeing ever made. Competition Competing with the 7J7 for airline interest was McDonnell Douglas's proposed MD-91 and MD-92, two propfan-powered derivatives of the MD-80; the proposed clean-sheet aircraft MD-94X, another McDonnell Douglas aircraft powered by propfans; the Airbus A320; and Boeing's own 737. The A320 featured a lot of similar advanced technology and electronics but was powered by conventional turbofan engines, as Airbus had rejected propfan technology in 1980, before the A320 was conceived. Both McDonnell Douglas and Airbus believed that
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 10, "sc": 527, "ep": 14, "ec": 506}
| 160,414 |
Q890173
| 10 | 527 | 14 | 506 |
Boeing 7J7
|
Competition & Cabin
|
Boeing never intended to build the 7J7. The Boeing 737 Next Generation and the 777 incorporate many of the proposed 7J7 improvements. Cabin The 7J7 was to have a twin-aisle (2+2+2) seating configuration, giving a wide and spacious cabin for its class, with no passenger more than one seat from an aisle. Alternatively, the aircraft could fit a high-density, seven-abreast (2+3+2) seating configuration with 17-inch wide (43 cm) seats and 18-inch wide (46 cm) aisles. The fuselage diameter of 188 inches (478 cm) is wider than earlier candidates, such as a 164-inch diameter (417 cm), six-abreast design (with a single aisle, although a twin-aisle
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 14, "sc": 506, "ep": 14, "ec": 1236}
| 160,414 |
Q890173
| 14 | 506 | 14 | 1,236 |
Boeing 7J7
|
Cabin
|
configuration was considered) and a 180-inch diameter (457 cm), six-abreast twin-aisle design. However, Boeing retained a backup option of a 155-inch diameter (394 cm), single-aisle fuselage design, as the widebody design caused a 6,000 lb (2,700 kg) increase in operating weight compared to a narrowbody design.
The twin-aisle setup would reduce passenger onboarding and deboarding times by ten minutes, allowing airlines to plan for 50-percent faster turnaround times compared to its competitors; Boeing's research found that even two 18-inch skinny aisles (46 cm) turned passengers around faster than one 26-inch wide aisle (66 cm). The cabin contained modular seat elements so that seat pitch (distance between rows),
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 14, "sc": 1236, "ep": 18, "ec": 473}
| 160,414 |
Q890173
| 14 | 1,236 | 18 | 473 |
Boeing 7J7
|
Cabin & Flight capability
|
seat width, and armrest width could be adjusted. It also offered an airline the ability to easily change between six-abreast and seven-abreast configurations overnight. Flight capability Boeing also provided a higher gross weight option for the plane by configuring the in-fuselage part of the wing to hold fuel. This option increased the 7J7's range from 2,700 to 4,250 nautical miles (3,110 to 4,890 mi; 5,000 to 7,870 km) for a standard (six-abreast) seating configuration, and from 2,250 to 3,900 nautical miles (2,590 to 4,490 mi; 4,170 to 7,220 km) for a high-density (seven-abreast) seating configuration. Boeing's 7J7 design had the UDF as the baseline
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 18, "sc": 473, "ep": 22, "ec": 442}
| 160,414 |
Q890173
| 18 | 473 | 22 | 442 |
Boeing 7J7
|
Flight capability & Storage
|
engine with a cruise speed of Mach 0.83, according to General Electric, and the aircraft would cruise at an altitude of 41,000 feet (12,000 m). Storage A volume of 1,800 cubic feet (50.9 m³) was available for storage. 937 cu ft (26.54 m³) was available in the forward hold, and 555 cu ft (15.72 m³) was available in the aft hold. It could be used for bulk storage or to hold standard LD3-46 unit load devices, a smaller size of air cargo container that was entering usage with the debut of the Airbus 320. The amount of available cabin stowage would be 3 cu ft (85 L) per passenger, an increase
|
{"datasets_id": 160414, "wiki_id": "Q890173", "sp": 22, "sc": 442, "ep": 22, "ec": 505}
| 160,414 |
Q890173
| 22 | 442 | 22 | 505 |
Boeing 7J7
|
Storage
|
from the per passenger standard of 2 cu ft (57 L) at the time.
|
{"datasets_id": 160415, "wiki_id": "Q940104", "sp": 2, "sc": 0, "ep": 6, "ec": 179}
| 160,415 |
Q940104
| 2 | 0 | 6 | 179 |
Bolshaya Kokshaga River
|
Rafting
|
Bolshaya Kokshaga River Rafting Rafting is popular on the Bolshaya Kokshaga in the spring time, from April-May. In summer the river become shallow and the riverbed becomes blocked with logs floating downstreams.
|
{"datasets_id": 160416, "wiki_id": "Q4942740", "sp": 2, "sc": 0, "ep": 6, "ec": 527}
| 160,416 |
Q4942740
| 2 | 0 | 6 | 527 |
Boo Hoo the Bear
|
History
|
Boo Hoo the Bear History Originally, Boo Hoo was a real bear which was paraded around at football games and kept in the basement of Grant Hall. The first bear was a pet of Bill Hughes who brought him to Queen's when he was hired as a boxing trainer. The bear was popular enough to have music composed for it—Boo-Hoo's march for piano, Boo Hoo's Queen's Dominion Victory March (1922) and The Mascot: Boo Hoo's March to Queen's Rugby Team composed by Oscar Telgmann in Toronto in the 1920s.
This was the first of a succession of 5 bears who lived
|
{"datasets_id": 160416, "wiki_id": "Q4942740", "sp": 6, "sc": 527, "ep": 6, "ec": 926}
| 160,416 |
Q4942740
| 6 | 527 | 6 | 926 |
Boo Hoo the Bear
|
History
|
at the stadium until the 1950s.
The mascot was revived in its present form in the 1980s by the Queen's Bands Cheerleaders and is currently in his eighth incarnation, giving him the full title of "King Boo Hoo the eighth". He is seen often around the Queen's campus, at the Queen's Gaels football games, frosh week and homecoming, and has been on the cover of several issues of Golden Words.
|
{"datasets_id": 160417, "wiki_id": "Q894853", "sp": 2, "sc": 0, "ep": 4, "ec": 224}
| 160,417 |
Q894853
| 2 | 0 | 4 | 224 |
Botswana International
|
Botswana International The Botswana International is an open badminton tournament held in Gaborone, Botswana. The tournament has been an International Series level, except in 2012 categorized as Future Series level from Badminton World Federation.
|
|
{"datasets_id": 160418, "wiki_id": "Q4952333", "sp": 2, "sc": 0, "ep": 4, "ec": 552}
| 160,418 |
Q4952333
| 2 | 0 | 4 | 552 |
Boyd Georgi
|
Boyd Georgi Boyd E. Georgi (January 20, 1914 - October 19, 1999) was a USC-trained California architect with a Southern California practice in modernism that spanned from residential works to schools and libraries. Georgi was president of the Pasadena and Foothill chapter of the AIA in 1964.
Georgi is known for a number of important late modernist houses and other buildings in the California area. Georgi's most significant largely-unmodified work is the Altadena library main branch (1967).
Georgi also taught at the USC School of Architecture.
|
|
{"datasets_id": 160419, "wiki_id": "Q479298", "sp": 2, "sc": 0, "ep": 6, "ec": 655}
| 160,419 |
Q479298
| 2 | 0 | 6 | 655 |
Brandenburger SC Süd 05
|
History
|
Brandenburger SC Süd 05 History SC was established in 1945 as Sportgemeinde Brandenburg-West out of the former membership of Brandenburger Sport-Club 05 which, like most other organizations in the country including sports and football clubs, was disbanded by occupying Allied authorities after World War II.
Separate football leagues soon emerged in the western and Soviet-controlled areas of Germany and the Brandenburg side became part of the eastern competition. Clubs in East Germany typically went through numerous name changes in the 1940s and 1950s with their identities reflecting the political ideology of the regime. In 1948, SC became BSG Traktorwerke Brandenburg. The
|
{"datasets_id": 160419, "wiki_id": "Q479298", "sp": 6, "sc": 655, "ep": 6, "ec": 1283}
| 160,419 |
Q479298
| 6 | 655 | 6 | 1,283 |
Brandenburger SC Süd 05
|
History
|
following year the club was merged with BSG Ernst-Thälmann Brandenburg and BSG Konsum Brandenburg (which had played as SG Brandenburg-Nord between 1945–48) to create ZSG Werner Seelenbinder Brandenburg. In 1951, ZSG was in its turn renamed, becoming BSG Motor Süd Brandenburg.
Through the 1950s and on into the early part of the following decade, Motor played in the second tier DDR-Liga or third tier 2. DDR-Liga, until being sent down in 1963. Throughout this period they made regular appearances in the opening rounds of the FDGB-Pokal (East German Cup) with their best result being an advance to the eighth final in
|
{"datasets_id": 160419, "wiki_id": "Q479298", "sp": 6, "sc": 1283, "ep": 6, "ec": 1919}
| 160,419 |
Q479298
| 6 | 1,283 | 6 | 1,919 |
Brandenburger SC Süd 05
|
History
|
1959. The team re-emerged in second level competition sporadically during the course of the 1970s and 1980s, and again took part in the FDGB Pokal tournament in 1983 and 1988, but otherwise largely remained out of view.
With German reunification in 1990, the club re-assumed its traditional identity to play as Branderburger SC Süd 05 and the following season was joined by the membership of Chemie Premnitz. Brandenburg broke through to the NOFV-Oberliga Nord (IV) in 1999. They were relegated to the Verbandsliga Brandenburg (V) in 2004 after five seasons in the Oberliga. After a successful 2007–08 season the club qualified
|
{"datasets_id": 160419, "wiki_id": "Q479298", "sp": 6, "sc": 1919, "ep": 6, "ec": 2013}
| 160,419 |
Q479298
| 6 | 1,919 | 6 | 2,013 |
Brandenburger SC Süd 05
|
History
|
for the NOFV-Oberliga Nord once more where it finished runners-up in 2014 as its best result.
|
{"datasets_id": 160420, "wiki_id": "Q4960719", "sp": 2, "sc": 0, "ep": 6, "ec": 546}
| 160,420 |
Q4960719
| 2 | 0 | 6 | 546 |
Brenda Lee (album)
|
Background and content
|
Brenda Lee (album) Background and content Brenda Lee was prepared in four separate sessions between 1958 and 1960 all at the Bradley Film and Recording Studio. The first session took place October 19, 1958, followed by a second session on August 13, 1959, which was then proceeded by a third session March 27, 1960. The final session took place one day later on March 28, 1960. Like her previous release, the album contained twelve tracks. Two tracks were stereo remakes of her earliest singles, her cover of Hank Williams's "Jambalaya", which was Lee's first single in 1956, and her 1957
|
{"datasets_id": 160420, "wiki_id": "Q4960719", "sp": 6, "sc": 546, "ep": 6, "ec": 1119}
| 160,420 |
Q4960719
| 6 | 546 | 6 | 1,119 |
Brenda Lee (album)
|
Background and content
|
single "Dynamite". The second track entitled "Weep No More Baby" was written by John D. Loudermilk and Marijohn Wilkin. The ninth track "That's All You Gotta Do" was written by country artist Jerry Reed, which was released as the B-side to Lee's 1960 single "I'm Sorry".
The album was originally released in the U.S. in monaural (Decca DL 4039) and stereo (Decca DL 74039) versions on an LP record, containing six songs on the first side of the record and six songs on the opposite end. The album has never been reissued on a compact disc in the United States, but
|
{"datasets_id": 160420, "wiki_id": "Q4960719", "sp": 6, "sc": 1119, "ep": 10, "ec": 480}
| 160,420 |
Q4960719
| 6 | 1,119 | 10 | 480 |
Brenda Lee (album)
|
Background and content & Release
|
it has been released in this format in Argentina and the United Kingdom. Release The album's first single "Let's Jump the Broomstick" was released in April 1959. While it did not chart in the United States, the track did chart in the United Kingdom, peaking at #12 on the UK Singles Chart. "Sweet Nothin's" was released as the album's official second single in September 1959, becoming her first single to reach the Top 40 on the Billboard Hot 100, peaking at #4. In addition, the song also reached the same position on the UK Singles Chart. The third and final
|
{"datasets_id": 160420, "wiki_id": "Q4960719", "sp": 10, "sc": 480, "ep": 10, "ec": 1043}
| 160,420 |
Q4960719
| 10 | 480 | 10 | 1,043 |
Brenda Lee (album)
|
Release
|
single released was "I'm Sorry", which became Lee's first song to reach #1 on the Billboard Hot 100, while also reaching #12 in the United Kingdom. "I'm Sorry's" B-side also gained significant radio airplay in 1960 and the song entitled "That's All You Gotta Do" peaked at #6 on the Billboard Hot 100. Both the songs "Sweet Nothin's" and "That's All You Gotta Do" also peaked within the Top 10 and 20 on the Billboard R&B music chart in 1960, reaching #12 and #19 respectively. Brenda Lee was officially released on August 1, 1960, peaking at #5 on the Billboard
|
{"datasets_id": 160420, "wiki_id": "Q4960719", "sp": 10, "sc": 1043, "ep": 10, "ec": 1152}
| 160,420 |
Q4960719
| 10 | 1,043 | 10 | 1,152 |
Brenda Lee (album)
|
Release
|
200 albums chart, becoming one of three albums released to peak within the Top 10 on the Billboard 200 list.
|
{"datasets_id": 160421, "wiki_id": "Q55606068", "sp": 2, "sc": 0, "ep": 10, "ec": 31}
| 160,421 |
Q55606068
| 2 | 0 | 10 | 31 |
Bubble (G.E.M. song)
|
Background & Critical response
|
Bubble (G.E.M. song) Background In an interview, she said it was written after her breakup. She felt depressed and tried to run away, so she flew to New York City and stayed for a week. One day, she walked in a very crowded street and saw the clown blowing bubbles. It is a very beautiful scene but in her eyes, although bubble was beautiful, it was fragile. She metaphors bubble to lies, beautiful but fragile, and when it exposed, it hurts so deep. This is how her come up with the song. Critical response The song started with lower key
|
{"datasets_id": 160421, "wiki_id": "Q55606068", "sp": 10, "sc": 31, "ep": 14, "ec": 186}
| 160,421 |
Q55606068
| 10 | 31 | 14 | 186 |
Bubble (G.E.M. song)
|
Critical response & Performances
|
which likes telling the fragility of love and commitment; and the powerful part sounds like she had seen through the bubble-like love and starts a new life. Performances With "Bubble" being one of G.E.M.'s most popular and acclaimed songs, she has performed it several times, such as on the first episode of I Am a Singer (season 2) and on her world tours.
|
{"datasets_id": 160422, "wiki_id": "Q1014939", "sp": 2, "sc": 0, "ep": 8, "ec": 546}
| 160,422 |
Q1014939
| 2 | 0 | 8 | 546 |
Burgfreiheit
|
History
|
Burgfreiheit Burgfreiheit or Schlossfreiheit was a quarter of Königsberg, Germany. Its territory is now part of Kaliningrad, Russia. History Burgfreiheit extended north of Königsberg Castle on both sides of the Schlossteich, and was outside of Königsberg's three constituent towns, Altstadt, Löbenicht, and Kneiphof. Bordering quarters were Steindamm to the west, Tragheim to the north, Rossgarten to the northeast, Neue Sorge to the east, Löbenicht to the southeast, and the castle to the south.
Documented in 1255, Burgfreiheit was inhabited by noble officials and craftsmen in the vicinity of the Teutonic Knights' castle (Burg). It was one of the castle's Freiheiten, suburbs
|
{"datasets_id": 160422, "wiki_id": "Q1014939", "sp": 8, "sc": 546, "ep": 8, "ec": 1257}
| 160,422 |
Q1014939
| 8 | 546 | 8 | 1,257 |
Burgfreiheit
|
History
|
with special rights. During the Teutonic era, Burgfreiheit also included mills, a court, the servants' infirmary, and two churches. Ca. 1500 it was defended by city walls. During the ducal era, it fell under the jurisdiction of the Oberburggraf residing in the castle.
Most of Königsberg's Reformed adherents lived in Burgfreiheit; the Burgkirche was constructed in the 1690s. Reformed students attended the Burgschule school. In 1680 or 1682 Frederick William, the Great Elector, allowed the city's Jewish residents to rent space for prayer at the Eulenburgsches Haus (later Hotel Deutsches Haus) on Burgfreiheit's Kehrwiederstraße (later Theaterstraße).
In 1701 the mostly Protestant burghers
|
{"datasets_id": 160422, "wiki_id": "Q1014939", "sp": 8, "sc": 1257, "ep": 8, "ec": 1883}
| 160,422 |
Q1014939
| 8 | 1,257 | 8 | 1,883 |
Burgfreiheit
|
History
|
of Burgfreiheit petitioned the newly crowned King Frederick I to raise the district to the status of a proposed fourth town known as Friedrich(s)stadt or König(s)stadt. They also requested a coat of arms depicting a hand descending from the heavens holding a crown, flanked by a star and a blue cross; the imagery was taken from Frederick's Order of the Black Eagle. The burghers' petitions were defeated by opposition from the other three towns' councils and a bribe of 200 ducats from Wartenberg.
Altstadt, Löbenicht, Kneiphof, and their respective suburbs were merged to form the united city of Königsberg in 1724.
|
{"datasets_id": 160422, "wiki_id": "Q1014939", "sp": 8, "sc": 1883, "ep": 8, "ec": 2499}
| 160,422 |
Q1014939
| 8 | 1,883 | 8 | 2,499 |
Burgfreiheit
|
History
|
However, Königsberg Castle and its suburbs, including Burgfreiheit, were included within the new city limits but remained under royal, not municipal, control. Burgfreiheit was finally merged into the city during the Städteordnung of Stein on 19 November 1808 during the era of Prussian reforms. After recognizing the reorganization, King Frederick William III relinquished Burgfreiheit from crown land on 4 November 1809.
Burgfreiheit was heavily damaged by the 1944 Bombing of Königsberg and 1945 Battle of Königsberg. Buildings which survived World War II were subsequently demolished by the Soviet Union.
|
{"datasets_id": 160423, "wiki_id": "Q5001614", "sp": 2, "sc": 0, "ep": 6, "ec": 558}
| 160,423 |
Q5001614
| 2 | 0 | 6 | 558 |
Bushy Park (New Zealand)
|
History
|
Bushy Park (New Zealand) History The 22-room Edwardian homestead, designed by Charles Tilleard Natusch, includes a 109 feet (33 m) long, 6 feet (1.8 m)-wide hall that runs the length of the residence, as well as wood panelling, carved mantels, and art deco lights. Built by Russell and Bignell in 1906 at a cost of £4,566 for G. Frank Moore, a cattle and racehorse breeder, the residence and park were given to the Royal Forest and Bird Protection Society of New Zealand by Moore in 1962.
The homestead, bird sanctuary, and rain forest have been managed by Bushy Park Homestead and
|
{"datasets_id": 160423, "wiki_id": "Q5001614", "sp": 6, "sc": 558, "ep": 10, "ec": 116}
| 160,423 |
Q5001614
| 6 | 558 | 10 | 116 |
Bushy Park (New Zealand)
|
History & Flora and fauna
|
Forest Trust since 1994. The Bushy Park Festival, an annual event on the Sunday of Wellington Anniversary weekend, is the major fundraising event for the trust.
During the period of 2004 to 2005, a 4.8 kilometres (3.0 mi) pest-exclusion fence was built around the park and two aerial drops of rodent bait occurred later in 2005. The opening of Bushy Park’s kiwi creche, also in 2005, was marked by the arrival of a female kiwi chick from the Waimarino Forest. Flora and fauna A network of ten forest paths traverse the forest reserve that includes mahoe, mamaku, pukatea, rātā, and rimu along
|
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