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Eid al-Fitr -- robin, 00:41:06 02/11/16 Thu [1]

Eid al-Fitr (Arabic: عيد الفطر‎ ʻĪd al-Fiṭr, IPA: [ʕiːd al fitˤr], "festival of breaking of the fast"), also called Breaking the Fast Feast, the Sugar Feast, Bayram (Bajram), the Sweet Festival or Hari Raya Puasa[3] and the Lesser Eid, is an important religious holiday celebrated by Muslims worldwide that marks the end of Ramadan, the Islamic holy month of fasting (sawm). The religious Eid is a single day during which Muslims are not permitted to fast. The holiday celebrates the conclusion of the 29 or 30 days of dawn-to-sunset fasting during the entire month of Ramadan. The day of Eid, therefore, falls on the first day of the month of Shawwal. The date for the start of any lunar Hijri month varies based on the observation of new moon by local religious authorities, so the exact day of celebration varies by locality. However, in most countries, it is generally celebrated on the same day as Saudi Arabia.

Eid al-Fitr has a particular Salat (Islamic prayer) consisting of two Rakats (units) and generally offered in an open field or large hall. It may be performed only in congregation (Jama’at) and has an additional extra six Takbirs (raising of the hands to the ears while saying "Allāhu Akbar", literally "Allah is greatest"), three of them in the beginning of the first raka'ah and three of them just before Ruku' in the second raka'ah in the Hanafi school of Sunni Islam.[4] Other Sunni schools usually have twelve Takbirs, seven in the first, and five at the beginning of the second raka'ah. This Eid al-Fitr salat is, depending on which juristic opinion is followed, Fard فرض (obligatory), Mustahabb مستحب (strongly recommended, just short of obligatory) or mandoob مندوب (preferable).

Muslims believe that they are commanded by Allah, as mentioned in the Quran, to continue their fast until the last day of Ramadan[5] and pay the Zakat and fitra before offering the Eid prayers.

Alternative terms

Eid al-Fitr goes by various alternative terms in English, including:

Fastbreaking Eid
Sweet Festival
Ramadan feast
Feast of Fasting
Lesser Eid
Smaller Eid
Small Eid
Minor feast
Eid al-Saghir
Sugar Feast

Native terms

Acehnese - Uroë Raya Puasa Rojar Eid ("Feast of Fasting")
Albanian - Fitër Bajrami, Bajrami i madh ("Greater Feast")
Arabic - عيد الفطر Eid Al-Fitr
Azerbaijani - Ramazan Bayramı, Orucluq Bayramı
Bambara - Seli, Selinicinin ("Lesser Seli")
Bengali - রোজার ঈদ, ঈদুল ফিতর / Rozar Eid, Eid Ul-Fitr
Bosnian - Ramazanski bajram ("Ramadan Feast"), Mali Bajram ("Lesser Feast")
Bulgarian - Рамазан Байрам / Ramazan Bayram
Chinese - 开斋节 / Kāi zhāi jié
Croatian - Ramazanski bajram ("Ramadan Feast")
Dutch - Suikerfeest ("Sugar Feast")
Filipino - Wakas ng Ramadan, Araw ng raya, Lebaran, Hari Raya Buka Puasa, Pagtatapos ng Pag-aayuno
French (esp. Senegal & Mali) - Korité (from Wolof)
German - Ramadanfest, Zuckerfest (Ramadan Feast, Sugar Feast)
Greek - Μπαϊράμι (Bairami, from Turkish Bayram)
Hausa - Sallah, Karamar Sallah ("small Sallah")
Hebrew - עיד אל-פיטר
Hindi - ईद उल-फ़ित्र ("Eid Mubarak")
Indonesian - Hari Raya Idul Fitri, Hari Lebaran
Javanese - Riyadin Pitrah (polite), Riyaya Pitrah; Lebaran; Idul Fitri, Ngaidul Fitri, Ngidil Fitri
Kazakh - Ораза айт / Oraza ait
Kurdish - جێژنی ڕەمەزان / Cejna Remezanê
Kyrgyz - Orozo Mayram
Macedonian - Рамазан Бајрам
Maghrebi Arabic - عيد الصغير / 'Id as-Saghir ("Lesser Eid")
Malay - Hari Raya Aidilfitri ("Day of celebrating Eid al-Fitr"), Hari Raya Puasa ("Day of Celebrating End of Fasting"), Hari Lebaran
Malayalam - ചെറിയ പെരുന്നാ��� / Ceṟiya perunāḷ
Maldivian - ފިތުރު އީދު / Fithuru Eid
Mandinka - Korité
Minangkabau - Hari Rayo
Montenegrin - Ramazanski Bajram
Pashto - کمکی اختر / Kamkay Akhtar ("Lesser Feast"); کوچنی اختر / Kočnay Akhtar; وړوکی اختر / Warrukay Akhtar
Persian - عید فطر / Eyd-e Fetr
Portuguese - Celebração do fim do jejum
Russian - Ураза-Байрам (Uraza Bayram)[6]
Serbian - Рамазански бајрам
Sindhi - Ramzan wari Eid (روزن واري عيد)
Somali - Ciid Yare
Spanish - Fiesta de la ruptura del ayuno
Sundanese - Boboran Siyam
Swahili - Sikukuu ya Idi, Sikukuu ya Mfunguo Mosi
Tamil - நோன்பு பெருநாள் / Nōṉpu perunāḷ
Thai language - วันอีด / Wạn xīd / Eid-Al fitr
Tatar - Ураза байрам / Uraza bayram
Turkish - Ramazan Bayramı ("Ramadan Feast"), Şeker Bayramı
Turkmen - Oraza baýramy
Urdu - چھوٹی عید / Choṭī ʿĪd—Smaller Eid ; میٹھی عید / Mīṭhī ʿĪd—Sweet Eid; عیدُ الفطر / ʿĪdu l-Fit̤r—Eid of breaking the fast
Uzbek - Ҳайит(ингиз) Муборак / Hayit(ingiz) Muborak (Happy Eid)
Uyghur - روزا ھېيت / Rozi Heyt
Zarma - Jingar Keyna ("Lesser Feast")

Main article: Islamic calendar § Astronomical considerations

Traditionally, it is the day (beginning at sunset) of the first sighting of the crescent moon shortly after sunset. If the moon is not observed immediately after the 29th day of the previous lunar month (either because clouds block its view or because the western sky is still too bright when the moon sets), then it is the following day.

Before the advent of Islam in Arabia, there is mention of festivals as well as some others among the Arabs. The Israelites had festivals as well, some directly prescribed in the Old Testament and others commemorating important days of their history.

Eid al-Fitr was originated by the Islamic prophet Muhammad. It is observed on the first of the month of Shawwal at the end of the month of Ramadan, during which Muslims undergo a period of fasting.[7]

According to certain traditions, these festivals were initiated in Medina after the migration of Muhammad from Mecca. Anas reports:

When the Prophet arrived in Madinah, he found people celebrating two specific days in which they used to entertain themselves with recreation and merriment. He asked them about the nature of these festivities at which they replied that these days were occasions of fun and recreation. At this, the Prophet remarked that the Almighty has fixed two days [of festivity] instead of these for you which are better than these: Eid al-Fitr and Eid al-Adha[8]

For Muslims, both the festivals of Eid al-Fitr and Eid al-Adha are occasions for showing gratitude to Allah and remembering Him, and are an occasion of entertainment. ‘Aishah narrates that when on an Eid day her father Abu Bakr stopped young girls from singing, Muhammad said: Abu Bakr! [Let them sing]; every nation has an ‘id and [this day] is our Eid.
General rituals
See also: Eid cuisine

Eid al-Fitr is celebrated for one, two or three days. Common greetings during this holiday are the Arabic greeting ‘Eid Mubārak ("Blessed Eid") or ‘Eid Sa‘īd ("Happy Eid"). In addition, many countries have their own greetings in the local language – in Turkey, for example, a typical saying might be Bayramınız kutlu olsun or "May your Bayram – Eid – be blessed." Muslims are also encouraged on this day to forgive and forget any differences with others or animosities that may have occurred during the year.

Typically, practising Muslims wake up early in the morning—always before sunrise— offer Salatul Fajr (the pre-sunrise prayer), and in keeping with the traditions of the Prophet Muhammad clean their teeth with a toothbrush, take a shower before prayers, put on new clothes (or the best available), and apply perfume.[9]

It is forbidden to fast on the Day of Eid. It is customary to acknowledge this with a small sweet breakfast, preferably of date (fruit), before attending a special Eid prayer (known as salaat).

As an obligatory act of charity, money is paid to the poor and the needy (Arabic: Sadaqat-ul-fitr) before performing the ‘Eid prayer.[10] The following list contains some general rituals:

To show happiness
To give as much charity as is possible
To pray Fajr in the local Masjid
To go early for Eid salaat
To read the takbirat in an open field.
Go to the Eid prayer on foot
While at the open field/praying area, same rules apply as the mosque, nl. do not speak one word other than words that remember Allah or any Islamic terms during the Imam's lecture as well as before and after Eid Salaat. You can speak once you've left the Masjid, or mosque or any other place you were praying.
Say Eid Mubarak to other Muslims
Muslims recite the following incantation in a low voice while going to the Eid prayer: Allāhu Akbar, Allāhu Akbar, Allāhu Akbar. Lā ilāha illà l-Lāh wal-Lāhu akbar, Allahu akbar walil-Lāhi l-ḥamd. Recitation ceases when they get to the place of Eid or once the Imam commences activities.[11]
Muslims are recommended to use separate routes to and from the prayer grounds

Eid prayer and eidgah
Further information: Eidgah

The Eid prayer is performed in congregation in open areas like fields, community centres, etc. or at mosques. No call to prayer is given for this Eid prayer, and it consists of only two units of prayer with an additional six incantations. The Eid prayer is followed by the sermon and then a supplication asking for Allah's forgiveness, mercy, peace and blessings for all living beings across the world. The sermon also instructs Muslims as to the performance of rituals of Eid, such as the zakat.[13] Listening to the sermon at Eid is not required and is optional, a Sunnah i.e. while the sermon is being delivered. After the prayers, Muslims visit their relatives, friends and acquaintances or hold large communal celebrations in homes, community centres or rented halls.

Eid gifts, known as Eidi, are frequently given at eid to children and immediate relatives.

Eid al-Fitr marks the end of the fasting month of Ramadan. This has to do with the communal aspects of the fast, which expresses many of the basic values of the Muslim community; e.g., empathy for the poor, charity, worship, steadfastness, patience etc. Fasting is also believed by some scholars to extol fundamental distinctions, lauding the power of the spiritual realm, while acknowledging the subordination of the physical realm. It also teaches a Muslim to stay away from worldly desires and to focus entirely on the Lord and thank Him for his blessings. It is a rejuvenation of the religion and it creates a stronger bond between the Muslim and his Lord.[14]
Practices by country
Middle East
Saudi Arabia

Eid al-Fitr is celebrated with great pomp in Saudi Arabia. Saudis decorate their homes and prepare sumptuous meals for family and friends.

Eid festivities in Saudi Arabia may vary culturally depending on the region, but one common thread in all celebrations is of generosity and hospitality. First, it is common Saudi tradition for families to gather at the patriarchal home after the Eid prayers. Before the special Eid meal is served, young children will line up in front of each adult family member, who dispense money as gifts to the children. Family members will also typically have a time where they will pass out gift bags to the children. These bags are often beautifully decorated and contain candies and toys.

Many shopkeepers will show their generosity at Eid providing free Eid gifts with each purchase. For example, during Eid, many of the chocolate shops will give each customer who buys a selection of candies a free crystal candy dish with their purchase.

In the spirit of Eid, many Saudis go out of their way to show their kindness and generosity. It is common for even complete strangers to greet one another at random, even by occupants of vehicles waiting at stop lights. Sometimes even toys and gifts will be given to children by complete strangers.

It is also traditional in some areas for Saudi men to go and buy large quantities of rice and other staples and then leave them anonymously at the doors of those who are less fortunate. Also, in some areas in the middle of Saudi Arabia, such as Al Qassim, it's a common tradition that during Eid morning and after the Eid prayer people will put large rugs on one of streets of their neighbourhood and each household will prepare a large meal where these meals will be shared by all neighbours, it's also a common practice that people will swap places to try more than one kind of meal.

In the major cities in Saudi Arabia, every night there are huge fireworks shows.[

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Eid al-Adha -- robin, 00:33:35 02/11/16 Thu [1]

Eid al-Adha (Arabic: عيد الأضحى‎ ʿīd al-aḍḥā, [ʕiːd ælˈʔɑdˤħæ], "Festival of the Sacrifice"), also called the Sacrifice Feast or Bakr-Eid, is the second of two religious holidays celebrated by Muslims worldwide each year. It honors the willingness of Abraham (Ibrahim) to sacrifice his son, as an act of submission to God's command, before God then intervened, through his angel Gabriel (Jibra'il) and informs him that his sacrifice has already been accepted. The meat from the sacrificed animal is preferred to be divided into three parts. The family retains one third of the share; another third is given to relatives, friends and neighbors; and the remaining third is given to the poor and needy.

In the lunar-based Islamic calendar, Eid al-Adha falls on the 10th day of Dhu al-Hijjah and lasts for four days.[2] In the international (Gregorian) calendar, the dates vary from year to year, drifting approximately 11 days earlier each year.

Eid al-Adha is the latter of the two Eid holidays, the former being Eid al-Fitr. The word "Eid" appears once in Al-Ma'ida, the fifth sura of the Quran, with the meaning "solemn festival".[3]

Like Eid al-Fitr, Eid al-Adha begins with a Sunnah prayer of two rakats followed by a sermon (khutbah). Eid al-Adha celebrations start after the descent of the Hujjaj, the pilgrims performing the Hajj, from Mount Arafat, a hill east of Mecca. Eid sacrifice may take place until sunset on the 13th day of Dhu al-Hijjah.[4] The days of Eid have been singled out in the Hadith as "days of remembrance". The takbir (days) of Tashriq are from the Fajr prayer of the 9th of Dhu al-Hijjah up to the Asr prayer of the 13th of Dhu al-Hijjah (5 days and 4 nights). This equals 23 prayers: 5 on the 9th–12th, which equals 20, and 3 on the 13th.[5]

The Arabic term "festival of the sacrifice", ʿīd al-aḍḥā / ʿīd ul-aḍḥā is borrowed into Indo-Aryan languages such as Urdu, Hindi, Bengali, Gujarati, and Austronesian languages such as Malay and Indonesian (the last often spelling it as Aidil Adha or Idul Adha). Another Arabic word for "sacrifice" is Qurbani (Arabic: قربان‎.) The Semitic root Q-R-B (Hebrew ק-ר-ב) means "to be close to someone/something"; other words from the root include karov, "close", and kerovim, "relatives." The senses of root meaning "to offer" suggest that the act of offering brings one closer to the receiver of the offering (here, God). The same stem is found in Hebrew and for example in the Akkadian language noun aqribtu "act of offering." Both Hebrew and Arabic stem from Aramaic.

Eid al-Kabir, an Arabic term meaning "the Greater Eid" (the "Lesser Eid" being Eid al-Fitr),[6] is used in Yemen, Syria, and North Africa (Morocco, Algeria, Tunisia, Libya, and Egypt). The term was borrowed directly into French as Aïd el-Kebir. Translations of "Big Eid" or "Greater Eid" are used in Pashto (لوی اختر Loy Axtar), Kashmiri (Baed Eid), Urdu and Hindi (Baṛī Īd), Tamil (Peru Nāl, "Great Day") and Malayalam (Bali Perunnal, "Great Day of Sacrifice"). Albanian, however, uses Bajram(i) i vogël or "the Lesser Eid" (as opposed to Bajram i Madh, the "Greater Eid", for Eid al-Fitr) as an alternative reference to Eid al-Adha.[citation needed]

The festival is also called "Bakr-Eid" in Urdu and Hindustani languages (بقر عید, baqr `īd),[7] stemming from the Arabic word al-Baqara meaning "The Cow", although some have wrongly attributed it to the Urdu and Hindustani word bakrī, meaning "goat", because of the tradition of sacrificing a goat in South Asia on this festival. This term is also borrowed into other Indian languages, such as Tamil Bakr `Īd Peru Nāl.[citation needed] Some names refer to the fact that the holiday occurs after the culmination of the annual Hajj. Such names are used in Malaysian and Indonesian (Hari Raya Haji "Hajj celebration day",[8][9][10] Lebaran Haji, Lebaran Kaji), and Tamil (Hajji Peru Nāl).[citation needed]

It's also known as Id ul Baqarah in Egypt, Saudi Arabia and in the Middle East, as Eid è Qurbon in Iran, Kurban Bayrami ("the Holiday of Sacrifice") in Turkey, Baqarah Eid in India, Pakistan and Trinidad, Eid el-Kebir in Morocco, Tfaska Tamoqqart in the Berber language of Jerba, Iduladha or Qurban in Singapore, Malaysia, Indonesia and the Philippines, Qurbani Eid in Bangladesh, Bakr-Id ("Goat Eid") in parts of Pakistan and India and Tabaski or Tobaski in Senegal and West Africa[8][9][10][11] (most probably borrowed from the Serer language — an ancient Serer religious festival[12][13][14][15][source needs translation]), Babbar Sallah in Hausa language, Pagdiriwang ng Sakripisyo in Filipino and ciida gawraca in Somali.[citation needed] Eid al-Adha has had other names outside the Muslim world. The name is often simply translated into the local language, such as English Feast of the Sacrifice, German Opferfest, Dutch Offerfeest, Romanian Sărbătoarea Sacrificiului, and Hungarian Áldozati ünnep. In Spanish it is known as Fiesta del Cordero[16] or Fiesta del Borrego[17] (both meaning "festival of the lamb").

According to Islamic tradition, the valley of Mecca (in present-day Saudi Arabia) was a dry, rocky and uninhabited place. God instructed Abraham to bring Hagar (Hājar), his Arabian (Adnan) wife, and Ishmael to the Arabia from the land of Canaan.

As Abraham was preparing for his return journey back to Canaan, Hagar asked him, "Did God order you to leave us here? Or are you leaving us here to die." Abraham didn't even look back. He just nodded, afraid that he would be too sad and that he would disobey God. Hagar said, "Then God will not waste us; you can go". Though Abraham had left a large quantity of food and water with Hagar and Ishmael, the supplies quickly ran out, and within a few days the two began to feel the pangs of hunger and dehydration.

Hagar ran up and down between two hills called Al-Safa and Al-Marwah seven times, in her desperate quest for water. Exhausted, she finally collapsed beside her baby Ishmael and prayed to God for deliverance. Miraculously, a spring of water gushed forth from the earth at the feet of baby Ishmael. Other accounts have the angel Gabriel (Jibrail) striking the earth and causing the spring to flow in abundance. With this secure water supply, known as the Zamzam Well, they were not only able to provide for their own needs, but were also able to trade water with passing nomads for food and supplies.

Years later, Abraham was instructed by God to return from Canaan to build a place of worship adjacent to Hagar's well (the Zamzam Well). Abraham and Ishmael constructed a stone and mortar structure – known as the Kaaba – which was to be the gathering place for all who wished to strengthen their faith in God. As the years passed, Ishmael was blessed with prophethood (Nubuwwah) and gave the nomads of the desert his message of submission to God. After many centuries, Mecca became a thriving desert city and a major center for trade, thanks to its reliable water source, the well of Zamzam.

One of the main trials of Abraham's life was to face the command of God to sacrifice his dearest possession, his son. The son is not named in the Quran, but most modern Muslims believe it to be Ishmael. (The son's name, however, is named in the Torah as "Isaac," which is the name "Yitzhak" in Hebrew. Isaac was the son of Sara, Abraham's first, and only, wife. Hagar was his handmaiden and Ishmael, known in Hebrew and the Torah as "Ishmael," was the son of his relationship with Hagar.) Upon hearing this command, Abraham prepared to submit to God's will. During this preparation, Satan (Shaitan) tempted Abraham and his family by trying to dissuade them from carrying out God's commandment, and Abraham drove Satan away by throwing pebbles at him. In commemoration of their rejection of Satan, stones are thrown at symbolic pillars signifying Satan during the Hajj rites.

When Abraham was 99, God decided to test his faith in public. Abraham had a recurring dream, in which God commanded him to offer up for sacrifice – his son, whom God had granted him after many years of deep prayer. Abraham knew that the dreams of the prophets were divinely inspired, and one of the ways in which God communicated with his prophets. When the intent of the dreams became clear to him, Abraham decided to fulfill God's command and offer his son for sacrifice.

Although Abraham was ready to sacrifice his dearest for God's sake, he could not just bring his son to the place of sacrifice without his consent. His son had to be consulted as to whether he was willing to give up his life in fulfillment of God's command. This consultation would be a major test of his son's maturity in: faith love and commitment for God, willingness to obey his father, and readiness to sacrifice his own life for the sake of God.

Abraham presented the matter to his son and asked for his opinion about the dreams of slaughtering him. His child did not show any hesitation or reservation even for a moment. He said, "Father, do what you have been commanded. You will find me, Insha'Allah (God willing), to be very patient." His mature response, his deep insight into the nature of his father’s dreams, his commitment to God, and ultimately his willingness to sacrifice his own life for the sake of God were all unprecedented.

When Abraham attempted to cut his throat, he was astonished to see that his son was unharmed and instead, he found a dead ram which was slaughtered. Abraham had passed the test by his willingness to carry out God's command.[18][19]

This is mentioned in the Quran as follows:

100 "O my Lord! Grant me a righteous (son)!"
101 So We gave him the good news of a boy ready to suffer and forbear.
102 Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!"
103 So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice),
104 We called out to him "O Abraham!
105 "Thou hast already fulfilled the vision!" – thus indeed do We reward those who do right.
106 For this was obviously a trial–
107 And We ransomed him with a momentous sacrifice:
108 And We left (this blessing) for him among generations (to come) in later times:
109 "Peace and salutation to Abraham!"
110 Thus indeed do We reward those who do right.
111 For he was one of our believing Servants.
112 And We gave him the good news of Isaac – a prophet – one of the Righteous.
— Quran, sura 37 (As-Saaffat), ayat 100–112[20]

Abraham had shown that his love for God superseded all others: that he would lay down his own life or the lives of those dearest to him in submission to God's command. Muslims commemorate this ultimate act of sacrifice every year during Eid al-Adha. While Abraham was prepared to make an ultimate sacrifice, God ultimately prevents the sacrifice, additionally signifying that one should never sacrifice a human life, especially not in the name of God.

Who must attend

According to some fiqh (traditional Islamic law) (although there is some disagreement).[21]

Men should go to mosque—or a Eidgah (a field where eid prayer held)—to perform eid prayer; Salat al-Eid is Wajib according to Hanafi and Shia (Ja'fari) scholars, Sunnah al-Mu'kkadah according to Maliki and Shafi'i jurisprudence. Women are also highly encouraged to attend, although it is not compulsory. Menstruating women do not participate in the formal prayer, but should be present to witness the goodness and the gathering of the Muslims.[22]
Residents, which excludes travellers.
Those in good health.

When is it performed

The Eid al-Adha prayer is performed any time after the sun completely rises up to just before the entering of Zuhr time, on the 10th of Dhu al-Hijjah. In the event of a force majeure (e.g. natural disaster), the prayer may be delayed to the 11th of Dhu al-Hijjah and then to the 12th of Dhu al-Hijjah.
The Sunnah of preparation

In keeping with the tradition of Muhammad, Muslims are encouraged to prepare themselves for the occasion of Eid. Below is a list of things Muslims are recommended to do in preparation for the Eid al-Adha festival:

Make wudhu (ablution) and offer Salat al-Fajr (the pre-sunrise prayer).
Prepare for personal cleanliness—take care of details of clothing, etc.
Dress up, putting on new or best clothes available.

Rituals of the Eid prayers

The scholars differed concerning the ruling on Eid prayers. There are three scholarly points of view:

That Eid prayer is Fard Kifaya (communal obligation). This is the view of Abu Hanifa.
That it is Sunna Mu’akkada (recommended). This is the view of Malik ibn Anas and Al-Shafi‘i.
That it is Wajib on all Muslim men (a duty for each Muslim and is obligatory for men); those who do not do it without an excuse are considered sinners. This is the view of Ahmad ibn Hanbal, and was also narrated from Abu Hanifa.

Eid prayers must be offered in congregation. It consists of two rakats (units) with seven takbirs in the first Raka'ah and five Takbirs in the second Raka'ah. For Sunni Muslims, Salat al-Eid differs from the five daily canonical prayers in that no adhan (call to prayer) or iqama (call) is pronounced for the two Eid prayers.[23][24] The salat (prayer) is then followed by the khutbah, or sermon, by the Imam.

At the conclusion of the prayers and sermon, Muslims embrace and exchange greetings with one other (Eid Mubarak), give gifts (Eidi) to children, and visit one another. Many Muslims also take this opportunity to invite their non-Muslim friends, neighbours, co-workers and classmates to their Eid festivities to better acquaint them about Islam and Muslim culture

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Ancient Egyptian deities -- robin, 00:29:06 02/11/16 Thu [1]

Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, which emerged sometime in prehistory. Deities represented natural forces and phenomena, and the Egyptians supported and appeased them through offerings and rituals so that these forces would continue to function according to maat, or divine order. After the founding of the Egyptian state around 3100 BC, the authority to perform these tasks was controlled by the pharaoh, who claimed to be the gods' representative and managed the temples where the rituals were carried out.

The gods' complex characteristics were expressed in myths and in intricate relationships between deities: family ties, loose groups and hierarchies, and combinations of separate gods into one. Deities' diverse appearances in art—as animals, humans, objects, and combinations of different forms—also alluded, through symbolism, to their essential features.

In different eras, various gods were said to hold the highest position in divine society, including the solar deity Ra, the mysterious god Amun, and the mother goddess Isis. The highest deity was usually credited with the creation of the world and often connected with the life-giving power of the sun. Some scholars have argued, based in part on Egyptian writings, that the Egyptians came to recognize a single divine power that lay behind all things and was present in all the other deities. Yet they never abandoned their original polytheistic view of the world, except possibly during the era of Atenism in the 14th century BC, when official religion focused exclusively on the impersonal sun god Aten.

Gods were assumed to be present throughout the world, capable of influencing natural events and the course of human lives. People interacted with them in temples and unofficial shrines, for personal reasons as well as for larger goals of state rites. Egyptians prayed for divine help, used rituals to compel deities to act, and called upon them for advice. Humans' relations with their gods were a fundamental part of Egyptian society.

The beings in ancient Egyptian tradition who might be labeled as deities are difficult to count. Egyptian texts list the names of many deities whose nature is unknown and make vague, indirect references to other gods who are not even named.[2] The Egyptologist James P. Allen estimates that more than 1,400 deities are named in Egyptian texts,[3] whereas his colleague Christian Leitz says there are "thousands upon thousands" of gods.[4]

The Egyptian language's terms for these beings were nṯr, "god", and its feminine form nṯrt, "goddess".[5] Scholars have tried to discern the original nature of the gods by proposing etymologies for these words, but none of these suggestions has gained acceptance, and the terms' origin remains obscure. The hieroglyphs that were used as ideograms and determinatives in writing these words show some of the traits that the Egyptians connected with divinity.[6] The most common of these signs is a flag flying from a pole. Similar objects were placed at the entrances of temples, representing the presence of a deity, throughout ancient Egyptian history. Other such hieroglyphs include a falcon, reminiscent of several early gods who were depicted as falcons, and a seated male or female deity.[7] The feminine form could also be written with an egg as determinative, connecting goddesses with creation and birth, or with a cobra, reflecting the use of the cobra to depict many female deities.[6]

The Egyptians distinguished nṯrw, "gods", from rmṯ, "people", but the meanings of the Egyptian and the English terms do not match perfectly. The term nṯr may have applied to any being that was in some way outside the sphere of everyday life.[8] Deceased humans were called nṯr because they were considered to be like the gods,[9] whereas the term was rarely applied to many of Egypt's lesser supernatural beings, which modern scholars often call "demons".[4] Egyptian religious art also depicts places, objects, and concepts in human form. These personified ideas range from deities that were important in myth and ritual to obscure beings, only mentioned once or twice, that may be little more than metaphors.[10]

Confronting these blurred distinctions between gods and other beings, scholars have proposed various definitions of a "deity". One widely accepted definition,[4] suggested by Jan Assmann, says that a deity has a cult, is involved in some aspect of the universe, and is described in mythology or other forms of written tradition.[11] According to a different definition, by Dimitri Meeks, nṯr applied to any being that was the focus of ritual. From this perspective, "gods" included the king, who was called a god after his coronation rites, and deceased souls, who entered the divine realm through funeral ceremonies. Likewise, the preeminence of the great gods was maintained by the ritual devotion that was performed for them across Egypt.[12]

The first written evidence of deities in Egypt comes from the Early Dynastic Period (c. 3100–2686 BC).[13] Deities must have emerged sometime in the preceding Predynastic Period (before 3100 BC) and grown out of prehistoric religious beliefs. Predynastic artwork depicts a variety of animal and human figures. Some of these images, such as stars and cattle, are reminiscent of important features of Egyptian religion in later times, but in most cases there is not enough evidence to say whether the images are connected with deities. As Egyptian society grew more sophisticated, clearer signs of religious activity appeared.[14] The earliest known temples appeared in the last centuries of the predynastic era,[15] along with images that resemble the iconographies of known deities: the falcon that represents Horus and several other gods, the crossed arrows that stand for Neith,[16] and the enigmatic "Set animal" that represents Set

Many Egyptologists and anthropologists have suggested theories about how the gods developed in these early times.[18] Gustave Jéquier, for instance, thought the Egyptians first revered primitive fetishes, then deities in animal form, and finally deities in human form, whereas Henri Frankfort argued that the gods must have been envisioned in human form from the beginning.[16] Some of these theories are now regarded as too simplistic,[19] and more current ones, such as Siegfried Morenz' hypothesis that deities emerged as humans began to distinguish themselves from and personify their environment, are difficult to prove.[16]

Predynastic Egypt originally consisted of small, independent villages.[20] Because many deities in later times were strongly tied to particular towns and regions, many scholars have suggested that the pantheon formed as disparate communities coalesced into larger states, spreading and intermingling the worship of the old local deities. But others have argued that the most important predynastic gods were, like other elements of Egyptian culture, present all across the country despite the political divisions within it.[21]

The final step in the formation of Egyptian religion was the unification of Egypt, in which rulers from Upper Egypt made themselves pharaohs of the entire country.[14] These sacred kings and their subordinates assumed the exclusive right to interact with the gods,[22] and kingship became the unifying focus of the religion.[14]

New gods continued to emerge after this transformation. Some important deities like Isis and Amun are not known to have appeared until the Old Kingdom (c. 2686–2181 BC).[23] Places and concepts could suddenly inspire the creation of a deity to represent them,[24] and deities were sometimes created to serve as opposite-sex counterparts to established gods or goddesses.[25] Kings were said to be divine, although only a few continued to be worshipped long after their deaths. Some non-royal humans were said to have the favor of the gods and were venerated accordingly.[26] This veneration was usually short-lived, but the court architects Imhotep and Amenhotep son of Hapu were regarded as gods centuries after their lifetimes,[27] as were some other officials.[28]

Through contact with neighboring civilizations, the Egyptians also adopted foreign deities. Dedun, who is first mentioned in the Old Kingdom, may have come from Nubia, and Baal, Anat, and Astarte, among others, were adopted from Canaanite religion during the New Kingdom (c. 1550–1070 BC).[29] In Greek and Roman times, from 332 BC to the early centuries AD, deities from across the Mediterranean world were revered in Egypt, but the native gods remained, and they often absorbed the cults of these newcomers into their own worship.[30]

Modern knowledge of Egyptian beliefs about the gods is mostly drawn from religious writings produced by the nation's scribes and priests. These people were the elite of Egyptian society and were very distinct from the general populace, most of whom were illiterate. Little is known about how well this broader population knew or understood the sophisticated ideas that the elite developed.[31] Commoners' perceptions of the divine may have differed from those of the priests. The populace may, for example, have mistaken the religion's symbolic statements about the gods and their actions for literal truth.[32] But overall, what little is known about popular religious belief is consistent with the elite tradition. The two traditions form a largely cohesive vision of the gods and their nature.

Most Egyptian deities represent natural or social phenomena. The gods were generally said to be immanent in these phenomena—to be present within nature.[34] The types of phenomena they represented include physical places and objects as well as abstract concepts and forces.[35] The god Shu was the deification of all the world's air; the goddess Meretseger oversaw a limited region of the earth, the Theban Necropolis; and the god Sia personified the abstract notion of perception.[36] Major gods often had many roles and were involved in several types of phenomena. For instance, Khnum was the god of Elephantine Island in the midst of the Nile, the river that was essential to Egyptian civilization. He was credited with producing the annual Nile flood that fertilized the nation's farmland. Perhaps as an outgrowth of this life-giving function, he was said to create all living things, fashioning their bodies on a potter's wheel.[37] Gods could share the same role in nature; Ra, Atum, Khepri, Horus, and other deities acted as sun gods.[38] Despite their diverse functions, most gods had an overarching role in common: maintaining maat, the universal order that was a central principle of Egyptian religion and was itself personified as a goddess.[39] But some deities represented disruption to maat. Most prominently, Apep was the force of chaos, constantly threatening to annihilate the order of the universe, and Set was an ambivalent member of divine society who could both fight disorder and foment it.[40]

Not all aspects of existence were seen as deities. Although many deities were connected with the Nile, no god personified it in the way that Ra personified the sun.[41] Short-lived phenomena, like rainbows or eclipses, were not represented by gods;[42] neither were elements like fire and water or many other components of the world.[43]

The roles of each deity were fluid, and each god could expand its nature to take on new characteristics. As a result, gods' roles are difficult to categorize or define. But despite their flexibility, the gods had limited abilities and spheres of influence. Not even the creator god could reach beyond the boundaries of the cosmos that he created, and even Isis, though she was said to be the cleverest of the gods, was not omniscient.[44] Richard H. Wilkinson, however, argues that some texts from the late New Kingdom suggest that, as beliefs about the god Amun evolved, he was thought to approach omniscience and omnipresence and to transcend the limits of the world in a way that other deities did not.[45]

The deities with the most limited and specialized domains are often called "minor divinities" or "demons" in modern writing, although there is no firm definition for these terms.[46] Among these lesser deities, Egyptologist Claude Traunecker draws a distinction between "genies"—specialized patron spirits of certain places, objects, or activities, such as the sea or marsh god Wadj-Wer and the harvest goddess Renenutet—and demons, who have a more dangerous character. Many demons are hostile, causing illness and other troubles among humans.[47] Their power can also be protective; they may guard certain places in the Duat, the realm of the dead, or advise and watch over humans.[46] Egyptians believed the landscape was full of these unpredictable divine powers.[48] Demons often act as servants and messengers to the greater gods, but their position in the hierarchy is not fixed. The protective deities Bes and Taweret originally had minor, demon-like roles, but over time they came to be credited with great influence

Divine behavior was believed to govern all of nature.[49] Except for the few deities who disrupted the divine order,[40] the gods' actions maintained maat and created and sustained all living things.[39] They did this work using a force the Egyptians called heka, a term usually translated as "magic". Heka was a fundamental power that the creator god used to form the world and the gods themselves

The gods' actions in the present are described and praised in hymns and funerary texts.[51] In contrast, mythology mainly concerns the gods' actions during a vaguely imagined past in which the gods were present on earth and interacted directly with humans. The events of this past time set the pattern for the events of the present. Periodic occurrences were tied to events in the mythic past; the succession of each new pharaoh, for instance, reenacted Horus' accession to the throne of his father Osiris.[52] Myths are metaphors for the gods' actions, which humans cannot fully understand. They contain seemingly contradictory ideas, each expressing a particular perspective on divine events. The contradictions in myth are part of the Egyptians' many-faceted approach to religious belief—what Henri Frankfort called a "multiplicity of approaches" to understanding the gods.[53]

In myth, the gods behave much like humans. They feel emotion; they can eat, drink, fight, weep, sicken, and die.[54] Some have unique character traits.[55] Set is aggressive and impulsive, and Thoth, patron of writing and knowledge, is prone to long-winded speeches. Yet overall, the gods are more like archetypes than well drawn characters.[56] Their behavior is inconsistent, and their thoughts and motivations are rarely stated.[57] Most myths about them lack highly developed characters and plots, because the symbolic meaning of the myths was more important than elaborate storytelling.[58]

The first divine act is the creation of the cosmos, described in several creation myths. They focus on different gods, each of which may act as creator deities.[59] The eight gods of the Ogdoad, who represent the chaos that precedes creation, give birth to the sun god, who establishes order in the newly formed world; Ptah, who embodies thought and creativity, gives form to all things by envisioning and naming them;[60] Atum produces all things as emanations of himself;[3] and Amun, according to the myths promoted by his priesthood, preceded and created the other creator gods.[61] These and other versions of the events of creation were not seen as contradictory. Each gives a different perspective on the complex process by which the organized universe and its many deities emerged from undifferentiated chaos.[62] The period following creation, in which a series of gods rule as kings over the divine society, is the setting for most myths. The gods struggle against the forces of chaos and among each other before withdrawing from the human world and installing the historical kings of Egypt to rule in their place.[63]

A recurring theme in these myths is the effort of the gods to maintain maat against the forces of disorder. They fight vicious battles with the forces of chaos at the start of creation. Ra and Apep, battling each other each night, continue this struggle into the present.[64] Another prominent theme is the gods' death and revival. The clearest instance where a god dies is the myth of Osiris' murder, in which that god is resurrected as ruler of the Duat.[65][Note 1] The sun god is also said to grow old during his daily journey across the sky, sink into the Duat at night, and emerge as a young child at dawn. In the process he comes into contact with the rejuvenating water of primordial chaos. Funerary texts that depict Ra's journey through the Duat also show the corpses of gods who are enlivened along with him. Instead of being changelessly immortal, the gods periodically died and were reborn by repeating the events of creation, thus renewing the whole world.[66] But it was always possible for this cycle to be disrupted and for chaos to return. Some poorly understood Egyptian texts even suggest that this calamity is destined to happen—that the creator god will one day dissolve the order of the world, leaving only himself and Osiris amid the primordial chaos.

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Dalbergia melanoxylon -- robin, 00:23:40 02/11/16 Thu [1]

Dalbergia melanoxylon (African blackwood, grenadilla, or mpingo) is a flowering plant in the family Fabaceae, native to seasonally dry regions of Africa from Senegal east to Eritrea and south to the Transvaal in South Africa. The tree is an important timber species in its native areas; it is used in the manufacture of musical instruments[2] and fine furniture. Populations and genomic resources for genetic biodiversity maintenance in parts of its native range are threatened by over harvesting due to poor or absent conservation planning and by the species' low germination rates.[2]

It is a small tree, reaching 4–15 m tall, with grey bark and spiny shoots. The leaves are deciduous in the dry season, alternate, 6–22 cm long, pinnately compound, with 6-9 alternately arranged leaflets. The flowers are white and produced in dense clusters. The fruit is a pod 3–7 cm long, containing one to two seeds.

The dense, lustrous wood ranges from reddish to pure black. It is generally cut into small billets or logs with its sharply demarcated bright yellow white sapwood left on to assist in the slow drying so as to prevent cracks developing. Good quality "A" grade African blackwood commands high prices on the commercial timber market. The tonal qualities of African blackwood are particularly valued when used in woodwind instruments, principally clarinets, oboes, transverse flutes, piccolos, Highland pipes, and Northumbrian pipes.[3] The timber is used mainly because of its machinability and dimensional stability. Deering Banjo Company uses blackwood ("grenadilla") to construct the tone ring in its John Hartford model banjo. Deering indicates that this reduces weight versus brass/bronze tone rings, and that the wood "plays in" (improves in tone) with use. Furniture makers from the time of the Egyptians have valued this timber. A story states that it has even been used as ballast in trading ships and that some enterprising Northumbrian pipe makers used old discarded blackwood ballast to great effect. The German knife company Wüsthof [Zwilling J. A. Heckles] has also begun to sell a series of knives with blackwood handles due to the wood's moisture repellent qualities. Gresso, a cell phone manufacturer based in Russia, recently began selling luxury cell phones whose casing is made from African blackwood.[4]

Due to overuse, the mpingo tree is severely threatened in Kenya and is needing attention in Tanzania and Mozambique. The trees are being harvested at an unsustainable rate, partly because of illegal smuggling of the wood into Kenya, but also because the tree takes upwards of 60 years to mature.
Relation to other woods

African blackwood is no longer regarded as ebony, a name now reserved for a limited number of timbers yielded by the genus Diospyros; these are more of a matte appearance and are more brittle.
The genus Dalbergia yields other famous timbers such as Brazilian rosewood (Dalbergia nigra), Dalbergia cearensis and cocobolo (Dalbergia retusa).


Other names by which the tree is known include babanus and grenadilla, which appear as loanwords in various local English dialects.

There are multiple organisations involved in the conservation of African blackwood: the Mpingo Conservation & Development Initiative, the African Blackwood Conservation Project, and Clarinets for Conservation.

The Mpingo Conservation & Development Initiative (MCDI, formerly the Mpingo Conservation Project) is involved in research, awareness raising and practical conservation of African blackwood. Conservation of Mpingo and its natural habitat can be achieved by ensuring that local people living in mpingo harvesting areas receive a fair share of the revenue created, thus providing them with an incentive to manage the habitat in an environmentally friendly manner. In order to achieve this, the MCDI is helping communities to get Forest Stewardship Certification.[5]

The African blackwood Conservation Project works around Mount Kilimanjaro replanting African blackwood trees, and in conservation education. It also works with adult and women's groups in the promotion of environmentally sound land uses.[6]

Clarinets for Conservation is based in Moshi, Tanzania and aims to raise awareness and promote conservation of Mpingo through music education. Students participate in an interdisciplinary program during the summer months that raises awareness of the value of Mpingo through musical performances, classroom instruction, and tree plantings at local secondary and primary schools.[7]

Small growers in Naples, Florida have been successful in growing African blackwood there. Growth habit in Florida yields taller, larger trees, and the rich soil combined with ample nutrients and long growing season yields timber of superior quality at more sustainable rates. Hopefully, ventures like this will be able to take strain off African reserves and allow this timber to be used in the future.[citation needed]

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Ebony -- robin, 00:18:28 02/11/16 Thu [1]

Ebony is a dense black hardwood, most commonly yielded by several different species in the genus Diospyros. Ebony is dense enough to sink in water. It is finely-textured and has a very smooth finish when polished, making it valuable as an ornamental wood. The word ebony derives from the Ancient Egyptian hbny, via the Ancient Greek ἔβενος (ébenos), by way of Latin and Middle English.


Species of ebony include Diospyros ebenum (Ceylon ebony), native to southern India and Sri Lanka; Diospyros crassiflora (Gabon ebony), native to western Africa; and Diospyros celebica (Makassar ebony), native to Indonesia and prized for its luxuriant, multi-colored wood grain. Mauritius ebony, Diospyros tesselaria, was largely exploited by the Dutch in the 17th century. Some species in the genus Diospyros yield an ebony with similar physical properties, but striped rather than evenly black (Diospyros ebenum).

Ebony has a long history of use, with carved pieces having been found in Ancient Egyptian tombs. By the end of the 16th century, fine cabinets for the luxury trade were made of ebony in Antwerp. The wood's dense hardness lent itself to refined moldings framing finely detailed pictorial panels with carving in very low relief (bas-relief), usually of allegorical subjects, or with scenes taken from classical or Christian history. Within a short time, such cabinets were also being made in Paris, where their makers became known as ébénistes, which remains the French term for a cabinetmaker.

Modern uses are largely restricted to small items, such as crucifixes, and musical instrument parts, including black piano and harpsichord keys, violin, viola, mandolin, guitar, double bass, and cello fingerboards, tailpieces, pegs, chinrests, and bow frogs. Many plectra, or guitar picks, are made from this black wood. Traditionally, the black pieces in chess sets were made from ebony, with rare boxwood or ivory being used for the white pieces. Modern East Midlands-style lace-making bobbins, also being small, are often made of ebony and look particularly decorative when bound with brass or silver wire. Due to its strength, many handgun grips and rifle fore-end tips are made of ebony, as are the butts of pool cues.

As a result of unsustainable harvesting, many species yielding ebony are now considered threatened. Africa in particular has had most of its indigenous ebony cut down illegally, and for this reason it has become common for street traders to blacken lighter woods with shoe polish in an effort to make a sale.[citation needed]
Legal penalties for illegal sales and importation

In some countries like Sri Lanka, ebony is a protected species and selling of ebony logs is illegal (most often punishable by imprisonment), due to the wood's rarity and high price.

In 2012, the Gibson Guitar company was raided by the US Fish and Wildlife Service for violations of the Lacey Act of 1900, which prohibits the importation of threatened woods and other materials. Gibson had been buying illegally harvested hardwoods—such as the Madagascar ebony—from protected forests, and using the wood for their guitar fretboards.

Pete Lowry, ebony and rosewood expert at the Missouri Botanical Garden, calls the Madagascar wood trade the "equivalent of Africa's blood diamonds."[1

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The Old Man and the Sea -- robin, 00:14:55 02/11/16 Thu [1]

The Old Man and the Sea is a short novel written by the American author Ernest Hemingway in 1951 in Bimini, Bahamas, and published in 1952.[1] It was the last major work of fiction by Hemingway that was published during his lifetime. One of his most famous works, it tells the story of Santiago, an aging Cuban fisherman who struggles with a giant marlin far out in the Gulf Stream off the coast of Florida.[2]

In 1953, The Old Man and the Sea was awarded the Pulitzer Prize for Fiction, and it was cited by the Nobel Committee as contributing to their awarding of the Nobel Prize in Literature to Hemingway in 1954.

Plot summary

The Old Man and the Sea tells the story of a battle between an aging, experienced fisherman, Santiago, and a large marlin. The story opens with Santiago having gone 84 days without catching a fish, and now being seen as "salao",[a] the worst form of unluckiness. He is so unlucky that his young apprentice, Manolin, has been forbidden by his parents to sail with him and has been told instead to fish with successful fishermen. The boy visits Santiago's shack each night, hauling his fishing gear, preparing food, talking about American baseball and his favorite player, Joe DiMaggio. Santiago tells Manolin that on the next day, he will venture far out into the Gulf Stream, north of Cuba in the Straits of Florida to fish, confident that his unlucky streak is near its end.

On the eighty-fifth day of his unlucky streak, Santiago takes his skiff into the Gulf Stream, sets his lines and, by noon, has his bait taken by a big fish that he is sure is a marlin. Unable to haul in the great marlin, Santiago is instead pulled by the marlin, and two days and nights pass with Santiago holding onto the line. Though wounded by the struggle and in pain, Santiago expresses a compassionate appreciation for his adversary, often referring to him as a brother. He also determines that, because of the fish's great dignity, no one shall deserve to eat the marlin.

On the third day, the fish begins to circle the skiff. Santiago, worn out and almost delirious, uses all his remaining strength to pull the fish onto its side and stab the marlin with a harpoon. Santiago straps the marlin to the side of his skiff and heads home, thinking about the high price the fish will bring him at the market and how many people he will feed.

On his way in to shore, sharks are attracted to the marlin's blood. Santiago kills a great mako shark with his harpoon, but he loses the weapon. He makes a new harpoon by strapping his knife to the end of an oar to help ward off the next line of sharks; five sharks are slain and many others are driven away. But the sharks keep coming, and by nightfall the sharks have almost devoured the marlin's entire carcass, leaving a skeleton consisting mostly of its backbone, its tail and its head. Finally reaching the shore before dawn on the next day, Santiago struggles to his shack, carrying the heavy mast on his shoulder. Once home, he slumps onto his bed and falls into a deep sleep.

A group of fishermen gather the next day around the boat where the fish's skeleton is still attached. One of the fishermen measures it to be 18 feet (5.5 m) from nose to tail. Tourists at the nearby café mistakenly take it for a shark. Manolin, worried about the old man, cries upon finding him safe asleep. The boy brings him newspapers and coffee. When the old man wakes, they promise to fish together once again. Upon his return to sleep, Santiago dreams of his youth—of lions on an African beach.

Written in 1951, and published in 1952 , The Old Man and the Sea is Hemingway's final full-length work published during his lifetime. The book, dedicated to "Charlie Scribner" and to Hemingway's literary editor "Max Perkins",[5][6] was featured in Life magazine on September 1, 1952, and five million copies of the magazine were sold in two days.[7]

The Old Man and the Sea became a Book of the Month Club selection, and made Hemingway a celebrity.[8] Published in book form on September 1, 1952, the first edition print run was 50,000 copies.[9] The illustrated edition featured black and white pictures by Charles Tunnicliffe and Raymond Sheppard.[10]

In May 1953, the novel received the Pulitzer Prize[10] and was specifically cited when he was awarded the Nobel Prize in Literature in 1954.[11][12] The success of The Old Man and the Sea made Hemingway an international celebrity.[8] The Old Man and the Sea is commonly taught and continues to earn foreign royalties.[13]
Literary significance and criticism

The Old Man and the Sea served to reinvigorate Hemingway's literary reputation and prompted a reexamination of his entire body of work. The novel was initially received with much popularity; it restored many readers' confidence in Hemingway's capability as an author. Its publisher, Scribner's, on an early dust jacket, called the novel a "new classic," and many critics favorably compared it with such works as William Faulkner's The Bear and Herman Melville's Moby-Dick.

Gregorio Fuentes, who many critics believe was an inspiration for Santiago, was a blue-eyed man born on Lanzarote in the Canary Islands. After going to sea at age ten on ships that called in African ports, he migrated permanently to Cuba when he was 22. After 82 years in Cuba, Fuentes attempted to reclaim his Spanish citizenship in 2001.[14] Critics have noted that Santiago was also at least 22 when he immigrated from Spain to Cuba, and thus old enough to be considered an immigrant—and a foreigner—in Cuba.[15]

Hemingway at first planned to use Santiago's story, which became The Old Man and the Sea, as part of an intimacy between mother and son. Relationships in the book relate to the Bible, which he referred to as "The Sea Book". Some aspects of it did appear in the posthumously published Islands in the Stream. Hemingway mentions the real life experience of an old fisherman almost identical to that of Santiago and his marlin in On the Blue Water: A Gulf Stream Letter (Esquire, April 1936).[16][17]

Joseph Waldmeir's essay "Confiteor Hominem: Ernest Hemingway's Religion of Man" is a favorable critical reading of the novel—and one which has defined analytical considerations since. Perhaps the most memorable claim is Waldmeir's answer to the question—What is the book's message?

The answer assumes a third level on which The Old Man and the Sea must be read—as a sort of allegorical commentary on all his previous work, by means of which it may be established that the religious overtones of The Old Man and the Sea are not peculiar to that book among Hemingway's works, and that Hemingway has finally taken the decisive step in elevating what might be called his philosophy of Manhood to the level of a religion.[18]

Waldmeir considered the function of the novel's Christian imagery, made most evident through Hemingway's obvious reference to the crucifixion of Christ following Santiago's sighting of the sharks that reads:

′Ay,′ he said aloud. There is no translation for this word and perhaps it is just a noise such as a man might make, involuntarily, feeling the nail go through his hands and into the wood.[19]

One of the most outspoken critics of The Old Man and the Sea is Robert P. Weeks. His 1962 piece "Fakery in The Old Man and the Sea" presents his claim that the novel is a weak and unexpected divergence from the typical, realistic Hemingway (referring to the rest of Hemingway's body of work as "earlier glories").[20] In juxtaposing this novel against Hemingway's previous works, Weeks contends:

The difference, however, in the effectiveness with which Hemingway employs this characteristic device in his best work and in The Old Man and the Sea is illuminating. The work of fiction in which Hemingway devoted the most attention to natural objects, The Old Man and the Sea, is pieced out with an extraordinary quantity of fakery, extraordinary because one would expect to find no inexactness, no romanticizing of natural objects in a writer who loathed W.H. Hudson, could not read Thoreau, deplored Melville's rhetoric in Moby Dick, and who was himself criticized by other writers, notably Faulkner, for his devotion to the facts and his unwillingness to 'invent.'[20]

Some critics suggest Hemingway wrote The Old Man and the Sea in reaction against the overtly negative criticism he received for Across the River and into the Trees.

In 1954, Hemingway donated his Nobel prize gold medal in thanksgiving to the venerated Marian image of Our Lady of Charity. The Swedish medal was stolen in 1986, but was returned later upon the threat of Raul Castro.[21]

The Old Man and the Sea has been adapted for the screen three times: a 1958 film starring Spencer Tracy, a 1990 miniseries starring Anthony Quinn, and a 1999 animated short film. It is often taught in high schools as a part of the American Literature curriculum.

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Across the River and into the Trees -- robin, 00:11:42 02/11/16 Thu [1]

Across the River and Into the Trees is a novel by American writer Ernest Hemingway, published by Charles Scribner's Sons in 1950, after first being serialized in Cosmopolitan magazine earlier that year. The title derives from the last words of U.S. Civil War Confederate General Thomas J. (Stonewall) Jackson: “Let us cross over the river and rest under the shade of the trees.”[1]

Hemingway's novel opens with aging Colonel Richard Cantwell duck hunting in Trieste, Italy. It then presents his life in a lengthy flashback, with Cantwell thinking about a young Venetian woman, Renata, and his experiences during World War II.

Not long before writing the novel during a trip to Italy, Hemingway had met young Adriana Ivancich, with whom he became infatuated, and he used her as the model for the female character in the novel. The novel's central theme is death, and, more importantly, how death is faced. One biographer and critic sees a parallel between Hemingway's Across the River and Into the Trees and Thomas Mann's Death in Venice. The novel is built upon successive layers of symbolism, and as in his other writing, Hemingway employs here his distinctive, spare style (the 'iceberg theory'), where the substance lies below the surface of the plot.

Hemingway himself said of Across the River and into the Trees, "Books start slow, then increase in pace till it becomes impossible to stand. I bring emotion up to where you can’t stand it, then we level off, so we won’t have to provide oxygen tents for the readers."[2]

Written in Italy, Cuba and France in the late 1940s, it was the first of his novels to receive bad press and reviews. It was nonetheless a bestseller in America, spending 7 weeks at the top of the New York Times bestseller's list in 1950, and was, in fact, Hemingway's only novel to top the list.[3] More recently, since its initial unenthusiastic critical reception, critics and scholars now generally see it as an important addition to the Hemingway canon.

Plot summary

Across the River and Into the Trees begins in the first chapter with the frame story of 50-year-old Colonel Cantwell's duck hunting trip to Trieste set in the time-present. Cantwell, who is dying of heart disease, spends a Sunday afternoon in a duck blind in Trieste.

In the second chapter, Hemingway takes Cantwell back in time by means of a stream of consciousness interior monologue, that presents an extended flashback which continues for 38 chapters. In the final six chapters, Cantwell is again presented in the frame story set in the time-present.

In the flashback he had thought of his recent weekend in Venice with 18-year-old Renata, moving backward in time to ruminate about his experiences during the war. The novel ends with Cantwell suffering a series of fatal heart attacks as he leaves the duck blind.
Background and publication

Ernest Hemingway first met A. E. Hotchner, who later became a close friend, in 1948 when Hotchner, recently released from the Air Force, had taken a job with Cosmopolitan Magazine as a "commissioned agent." Hemingway's name was on the list of authors Hotchner was to contact, so he went to Cuba, asked for a meeting (Hemingway took him to a bar), and for a short article. Hemingway did not write an article, but he did submit his next novel Across the River and into the Trees to Hotchner, which Cosmopolitan then serialized in five installments.[4][5][6] The protagonist is generally considered to have been based loosely on a friend of Hemingway, Charles T. Lanham, with components of the character also being autobiographically based on the author himself.

Hemingway worked on the book from 1949 to 1950 in four different places: he started writing during the winter of 1949 in Italy at Cortina D'Ampezzo; continued upon his return home to Cuba; finished the draft in Paris; and completed revisions in Venice in the winter of 1950.[7]

In the fall of 1948 he arrived in Italy and visited Fossalta where in 1918 he had been wounded. A month later, while duck hunting with an Italian aristocrat he met 18-year-old Adriana Ivancich.[8] He and his then wife Mary then went to Cortina to ski: she broke her ankle and, bored, Hemingway began the draft of the book.[9] Hemingway himself then became ill with an eye infection and was hospitalized. In the spring he went to Venice where he ate lunch with Adriana a few times. In May he returned to Cuba and carried out a protracted correspondence with her while working on the manuscript.[8] In the autumn he had returned to Europe and at the Ritz in Paris he finished the draft. Once done, he and Mary went again to Cortina to ski: for the second time she broke her ankle and he contracted an eye infection.[9] By February the first serialization was published in Cosmopolitan and in March the Hemingways returned to Paris and then home to Cuba where the final proofs were read before the September publication.[6]

Cosmopolitan Magazine serialized Across the River and Into the Trees from February to June 1950.[10] Adriana Ivancich designed the dustjacket of the first edition, although her original artwork was redrawn by the Scribner's promotions department.[11] The novel was published by Scribner's on 7 September 1950 with a first edition print run of 75,000,[12] after a publicity campaign that hailed the novel as Hemingway's first book since the publication of his 1940 Spanish Civil War novel For Whom the Bell Tolls.[13]
Writing style and genre

Hemingway started as a journalist and writer of short stories, and Baker suggests that he thus learned how to "get the most from the least, how to prune language, how to multiply intensities, and how to tell nothing but the truth in a way that allowed for telling more than the truth".[14] The style is known as the Iceberg Theory because in Hemingway's writing the hard facts float above water; the supporting structure, complete with symbolism, operates out-of-sight.[14] The concept of the iceberg theory is sometimes referred to as the "theory of omission." Hemingway believed that a writer could describe one thing, while an entirely different thing occurs below the surface.[15] Baker calls Across the River and into the Trees a "lyric-poetical novel" in which each scene has an underlying truth presented via symbolism.[16] According to Meyers, an example of omission is that Renata, like other heroines in Hemingway's fiction, suffers a major "shock"—the murder of her father and the subsequent loss of her home—to which Hemingway alludes only briefly.[11] Hemingway's pared down narrative forces the reader to solve connections—as Stoltzfus has written: "Hemingway walks the reader to the bridge that he or she must cross alone without the narrator's help."[17]

Across the River and into the Trees is constructed so that time is seemingly compressed and differentiated between present and past – as one critic says, "memory and space-time coalesce."[17] To move Cantwell into the extended flashback, Hemingway uses the word "boy" as a bridge between time-present and time-past. The dialogue stays in the present tense, despite the time shifts, according to Stoltzfus, and the word "now" is repeated to "reinforce the illusion".[17]

Cantwell, an aging military officer in love with the teenaged Renata, (whose name means "reborn"), is shown unlikeable as a character; one critic writes of him that his "lovemaking is described in terms of an infantry attack over difficult terrain".[18] He is dying of heart disease and his relationship with Renata can be interpreted as a means of seeking youth or immortality.[18] Hemingway biographer Jeffrey Meyers believes Renata represents the city of Venice, she "connected" Cantwell (and Hemingway) to Italy, and in her characterization Hemingway romanticized what may have been a father-daughter relationship and he says Hemingway probably used Cantwell's fictional relationship with Renata as a substitute for his own relationship with Adriana, who looked almost identical to Renata's description.[8]

Hemingway biographer Carlos Baker says Hemingway captured the theme of "the three ages of man," and in writing the book he finally objectified his own youthful traumatic war experiences.[10] Baker sees a thematic parallel between Thomas Mann's Death in Venice and Across the River and into the Trees, presented in a series of commonalities and differences. Death in Venice is set in the summer on Venice's Lido; Hemingway puts Cantwell in Venice in the winter. Mann's protagonist is a writer; Hemingway's a soldier. Both face death, and in the face of death seek solace in a much younger character.[19] Cantwell reminisces about the past while Renata (an 18-year-old countess with whom Cantwell spends the last days of his life) lives in the present. Cantwell says that "Every day is a new and fine illusion" where a kernel of truth can be found.[20] Cantwell is a character in opposition: a tough soldier yet a tender friend and lover. The two Cantwells at times overlap and bleed into one another.[20] Hemingway added yet another layer in the characterization: 50-year-old Cantwell in his dying day is "in an intense state of awareness" of his younger self of 1918 to the point that meld – yet retain the differences wrought by time.[21]

Charles Oliver writes the novel shows a central Hemingway theme of "maintaining control over one's life, even in the face of terrible odds." Cantwell knows he is dying and faces death "with the dignity which he believes he has maintained throughout his military service."[12] Oliver thinks the two male characters, Cantwell and Alvarito, have an unstated understanding – both men love Renata, but Cantwell accepts and is happy to know Renata will almost certainly marry Alvarito. Within hours of dying he says to himself: "You have said goodbye to your girl and she has said goodbye to you. That is certainly simple".[12] The theme of death is central in Hemingway's writings and his characters routinely achieve redemption at the moment of death, which can be seen as a form of existentialism. Jean-Paul Sartre believed to face death well is to live a heightened existence.[22]

Jackson Benson writes that how a writer transforms biographical events into art is more important than looking for connections between Hemingway's life and his fiction. He believes autobiographical events may have a "very tenuous relationship" to the fiction similar to a dream from which a drama emerges. Hemingway's later fiction, Benson writes "is like an adolescent day-dream in which he acts out infatuation and consummation, as in Across the River."[23] Meyers agrees that parallels exist between Hemingway and Colonel Cantwell, but he sees more similarities with Hemingway's friend of many decades "Chink" Dorman-Smith, whose military career was undermined causing his demotion.[24] Benson believes Hemingway used autobiographical details to work as framing devices to write about life in general—not only about his life. For example, Benson postulates that Hemingway used his experiences and drew them out further with "what if" scenarios: "what if I were wounded in such a way that I could not sleep at night? What if I were wounded and made crazy, what would happen if I were sent back to the front?"[23] For example, he describes Hemingway's experiences in the World War II battle of the Battle of Hürtgen Forest succinctly as "Passchendaele with tree bursts."[25]

John O'Hara wrote in the New York Times; "The most important author living today, the outstanding author since the death of Shakespeare, has brought out a new novel. The title of the novel is Across the River and Into the Trees. The author, of course, is Ernest Hemingway, the most important, the outstanding author out of the millions of writers who have lived since 1616."[5] Tennessee Williams, in The New York Times, wrote: "I could not go to Venice, now, without hearing the haunted cadences of Hemingway's new novel. It is the saddest novel in the world about the saddest city, and when I say I think it is the best and most honest work that Hemingway has done, you may think me crazy. It will probably be a popular book. The critics may treat it pretty roughly. But its hauntingly tired cadences are the direct speech of a man's heart who is speaking that directly for the first time, and that makes it, for me, the finest thing Hemingway has done." [26]

Williams and O'Hara were among very few of the positive contemporary reviews,[27] while negative reviews appeared in more than 150 publications.[17] Critics claimed the novel was too emotional, had inferior prose and a "static plot", and that Cantwell was an "avatar" for Hemingway's character Nick Adams.[27] The novel was also criticized for being an unsuitable autobiography, and for presenting Cantwell as a bitter soldier.

According to Baker, Hemingway was "deeply wounded by the negative reviews" of this novel.[30] Furthermore, Baker explains Hemingway was unaware that those close to him agreed with the majority of critics. For example, his wife Mary, who disapproved of Across the River and into the Trees, said: "I kept my mouth shut. Nobody had appointed me my husband's editor."[27]

Generally the novel is considered better than the critical reviews received upon publication.[31] Baker compares it to Shakespeare's Winter's Tale, or The Tempest: not a major work, but one with an "elegiac" tone.[32] Meyers believes the novel shows a new "confessional mode" in Hemingway's work, and that it "would have been hailed as more impressive if it had been written by anyone but Hemingway."[27] Stoltzfus agrees, and he believes Hemingway's structure is more comprehensible for the modern reader—exposed to the Nouveau roman—than for those of the mid-20th century.

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Green Hills of Africa -- robin, 00:09:22 02/11/16 Thu [1]

Green Hills of Africa is a 1935 work of nonfiction written by Ernest Hemingway (July 21, 1899 – July 2, 1961). Hemingway's second work of nonfiction, Green Hills of Africa is an account of a month on safari he and his wife, Pauline Marie Pfeiffer, took in East Africa during December 1933. Green Hills of Africa is divided into four parts: "Pursuit and Conversation", "Pursuit Remembered", "Pursuit and Failure", and "Pursuit as Happiness", each of which plays a different role in the story.


Much of the narrative describes Hemingway's adventures hunting in East Africa, interspersed with ruminations about literature and authors. Generally the East African landscape Hemingway describes is in the region of Lake Manyara in Tanzania.

The book starts with Part 1 ("Pursuit and Conversation"), with Hemingway and a European expat in conversation about American writers. Relations between the white hunters and native trackers are described, as well as Hemingway's jealousy of the other hunters. Part 2 ("Pursuit Remembered") presents a flashback of hunting in northern Tanzania with a description of the Rift Valley and descriptions of how to field dress prey. Hemingway kills a rhino, but his friend Karl kills a bigger one. The literary discussion moves to European writers such as Tolstoy, Flaubert, Stendhal, and Dostoevsky. In Part 3 ("Pursuit and Failure") the action returns to the present with Hemingway unlucky in hunting, unable to find a kudu he tracks. He moves to an untouched piece of country with the native trackers. In Part 4 ("Pursuit and Happiness") Hemingway and some of his trackers arrive at seemingly virgin country. There he kills a kudu bull with huge horns (52 inches). Back in the camp, he discovers that Karl killed a kudu with bigger horns. He complains that Karl is a terrible hunter with infinite luck. On the last day he learns that many of the guides consider him a brother.
Background and publication history

Green Hills of Africa (1935) initially appeared in serialization in Scribner's Magazine, and was published in 1935.[1] An autobiographical account of his 1933 trip to Africa, Hemingway presents the subject of big game hunting in a non-fiction form in Green Hills of Africa.[1] The serialization occurred from May to November 1935. The book was published on 25 October 1935 to a first edition print-run of 10,500 copies.

Green Hills of Africa initially got a cool reception. Writing for The New York Times, critic John Chamberlain claimed: "Green Hills of Africa is not one of the major Hemingway works. Mr. Hemingway has so simplified his method that all his characters talk the lingo perfected in The Sun Also Rises, whether these characters are British, Austrian, Arabian, Ethiopian or Kikuyu."[3] However, two days later, writing for the same newspaper, critic C. G. Poore hailed The Green Hills of Africa as "the best-written story of big-game hunting anywhere I have read. And more than that. It's a book about people in unacknowledged conflict and about the pleasures of travel and the pleasures of drinking and war and peace and writing."[4] Despite the better review, Hemingway said the book critics "killed" the book.[5] He went into a deep depression, and said he was "ready to blow my lousy head off".[6] Within a few months he was ready to blame the corrupting influence of the wealthy women in his life—his wife Pauline and his mistress Jane Mason.[5] The result of his bitterness were two stories about Africa: "The Short Happy Life of Francis Macomber" and "The Snows of Kilimanjaro", that featured husbands married to domineering women.[5]
Literary analysis

The foreword of Green Hills of Africa immediately identifies this as a work of nonfiction that should be compared with similar works of fiction:

Unlike many novels, none of the characters or incidents in this book is imaginary. Any one not finding sufficient love interest is at liberty, while reading it, to insert whatever love interest he or she may have at the time. The writer has attempted to write an absolutely true book to see whether the shape of a country and the pattern of a month's action can, if truly presented, compete with a work of the imagination.[7]

The book is well known today for a line that has nearly nothing to do with its subject. This quote is frequently used as evidence that Adventures of Huckleberry Finn is The Great American Novel:[8]

The good writers are Henry James, Stephen Crane, and Mark Twain. That's not the order they're good in. There is no order for good writers.... All modern American literature comes from one book by Mark Twain called Huckleberry Finn. If you read it you must stop where the Nigger Jim is stolen from the boys. That is the real end. The rest is just cheating. But it's the best book we've had. All American writing comes from that. There was nothing before. There has been nothing as good since.[7]

One episode in Green Hills of Africa is Hemingway's conversation with the Austrian Kandisky, whom Hemingway stops to help when Kandisky's truck breaks down. After initially trading opinions on German writers like Rainer Maria Rilke and Thomas Mann and disagreeing on their views of hunting, Hemingway and the Austrian later discuss American literature over dinner, and it turns out that one of the few American writers Hemingway approves of is Henry James, whom he mentions twice.[8]

Specifically, Hemingway says: "The good American writers are Henry James, Stephen Crane, and Mark Twain” and adds later that “Henry James wanted to make money. He never did, of course”. Intermixed with these comments on James, Crane, and Twain are Hemingway’s views of American writers in general, most of whom, he says, came to a bad end. When Kandisky asks about himself Hemingway tells him, "I am interested in other things. I have a good life but I must write because if I do not write a certain amount I do not enjoy the rest of my life.” When asked what he wants, Hemingway replies, “To write as well as I can and learn as I go along. At the same time I have my life which I enjoy and which is a damned good life."

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Death in the Afternoon -- robin, 00:06:51 02/11/16 Thu [1]

Death in the Afternoon is a non-fiction book written by Ernest Hemingway about the ceremony and traditions of Spanish bullfighting, published in 1932. The book provides a look at the history and what Hemingway considers the magnificence of bullfighting. It also contains a deeper contemplation on the nature of fear and courage. While essentially a guide book, there are three main sections: Hemingway's work, pictures, & a glossary of terms.


Any discussion concerning bullfighting would be incomplete without some mention of the controversy surrounding it. Toward that end Hemingway commented, "anything capable of arousing passion in its favor will surely raise as much passion against it."[1]

The chances are that the first bullfight any spectator attends may not be a good one artistically; for that to happen there must be good bullfighters and good bulls; artistic bullfighters and poor bulls do not make interesting fights, for the bullfighter who has ability to do extraordinary things with the bull which are capable of producing the intensest degree of emotion in the spectator but will not attempt them with a bull which he cannot depend on to charge...
— Ernest Hemingway, from "Death in the Afternoon"

Hemingway became a bullfighting aficionado after seeing the Pamplona fiesta in the 1920s, which he wrote about in The Sun Also Rises.[3] In Death in the Afternoon, Hemingway explores the metaphysics of bullfighting—the ritualized, almost religious practice—that he considered analogous to the writer's search for meaning and the essence of life. In bullfighting, he found the elemental nature of life and death.[3] Marianne Wiggins has written of Death in the Afternoon: "Read it for the writing, for the way it's told... He'll make you like it [bullfighting]... You read enough and long enough, he'll make you love it, he's relentless".[4]

In his writings on Spain, Hemingway was influenced by the Spanish master Pío Baroja. When Hemingway won the Nobel Prize, he traveled to see Baroja, then on his death bed, specifically to tell him he thought Baroja deserved the prize more than he. Baroja agreed, and something of the usual Hemingway tiff with another writer ensued, despite Hemingway's original good intentions.[5]

Death in the Afternoon was published by Scribner's on 23 September 1932 to a first edition print run of approximately 10,000 copies.

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Men Without Women (short story collection) -- robin, 00:04:42 02/11/16 Thu [1]

Men Without Women (1927) is the second collection of short stories written by American author Ernest Hemingway (July 21, 1899 – July 2, 1961). The volume consists of fourteen stories, ten of which had been previously published in magazines. It was published in October 1927, with a first print-run of approximately 7600 copies at $2.[1]

The subject matter of the stories in the collection includes bullfighting, prizefighting, infidelity, divorce, and death. "The Killers", "Hills Like White Elephants", and "In Another Country" are considered to be among Hemingway's best work


Men Without Women was variously received by critics. Cosmopolitan magazine editor-in-chief Ray Long praised the story "Fifty Grand", calling it, "one of the best short stories that ever came to my hands...the best prize-fight story I ever read...a remarkable piece of realism."[3]

Some critics, however -- among them Wilson Lee Dodd whose article entitled "Simple Annals of the Callous" appeared in the Saturday Review of Literature -- found Hemingway's subjects lacking. Joseph Wood Krutch called the stories in Men Without Women "Sordid little catastrophes", involving "very vulgar people."[4]

Hemingway responded to the less favorable reviews with a poem published in The Little Review in May 1929:

(For a Mr. Lee Wilson Dodd and Any of His Friends Who Want It)

Sing a song of critics
pockets full of lye
four and twenty critics
hope that you will die
hope that you will peter out
hope that you will fail
so they can be the first one
be the first to hail
any happy weakening or sign of quick decay.
(All very much alike, weariness too great,
sordid small catastrophes, stack the cards on fate,
very vulgar people, annals of the callous,
dope fiends, soldiers, prostitutes,
men without a gallus)[5]

Hemingway's style, on the other hand, received much acclaim. In the New York Times Book Review, Percy Hutchinson praised him for "language sheered to the bone, colloquial language expended with the utmost frugality; but it is continuous and the effect is one of continuously gathering power."[6] Even Krutch, writing in the Nation in 1927, said of Men Without Women, "It appears to be the most meticulously literal reporting and yet it reproduces dullness without being dull."

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The Sun Also Rises -- robin, 00:02:04 02/11/16 Thu [1]

The Sun Also Rises is a 1926 novel written by American author Ernest Hemingway about a group of American and British expatriates who travel from Paris to the Festival of San Fermín in Pamplona to watch the running of the bulls and the bullfights. An early and enduring modernist novel, it received mixed reviews upon publication. Hemingway biographer Jeffrey Meyers writes that it is "recognized as Hemingway's greatest work",[2] and Hemingway scholar Linda Wagner-Martin calls it his most important novel.[3] The novel was published in the United States in October 1926 by the publishing house Scribner's. A year later, the London publishing house Jonathan Cape published the novel with the title of Fiesta. Since then it has been continuously in print.

Hemingway began writing the novel on his birthday (21 July) in 1925, finishing the draft manuscript barely two months later in September. After setting aside the manuscript for a short period, he worked on revisions during the winter of 1926. The basis for the novel was Hemingway's 1925 trip to Spain. The setting was unique and memorable, showing seedy café life in Paris, and the excitement of the Pamplona festival, with a middle section devoted to descriptions of a fishing trip in the Pyrenees. Hemingway's sparse writing style, combined with his restrained use of description to convey characterizations and action, became known as demonstrating the Iceberg Theory.

The novel is a roman à clef; the characters are based on real people of Hemingway's circle, and the action is based on real events. In the novel, Hemingway presents his notion that the "Lost Generation", considered to have been decadent, dissolute and irretrievably damaged by World War I, was resilient and strong.[4] Additionally, Hemingway investigates the themes of love, death, renewal in nature, and the nature of masculinity.

In the 1920s Hemingway lived in Paris, was foreign correspondent for the Toronto Star, and traveled to places such as Smyrna to report about the Greco–Turkish War. He wanted to use his journalism experience to write fiction, believing that a story could be based on real events when a writer distilled his own experiences in such a way that, according to biographer Jeffrey Meyers, "what he made up was truer than what he remembered".[5]

With his wife Hadley Richardson, Hemingway first visited the Festival of San Fermín in Pamplona, Spain, in 1923, where he became fascinated by bullfighting.[6] The couple returned to Pamplona in 1924—enjoying the trip immensely—this time accompanied by Chink Dorman-Smith, John Dos Passos, and Donald Ogden Stewart and his wife.[7] The two returned a third time in June 1925. That year, they brought with them a different group of American and British expatriates: Hemingway's Michigan boyhood friend Bill Smith, Stewart, recently divorced Lady Duff Twysden and her lover Pat Guthrie, and Harold Loeb.[8] In Pamplona, the group quickly disintegrated. Hemingway, attracted to Lady Duff, was jealous of Loeb, who had recently been on a romantic getaway with her; by the end of the week the two men had a public fistfight. Against this background was the influence of the young matador from Ronda, Cayetano Ordóñez, whose brilliance in the bullring affected the spectators. Ordóñez honored Hemingway's wife by presenting her, from the bullring, with the ear of a bull he killed. Outside of Pamplona, the fishing trip to the Irati River (near Burguete in Navarre) was marred by polluted water.[8]

Hemingway had intended to write a nonfiction book about bullfighting, but then decided that the week's experiences had presented him with enough material for a novel.[7] A few days after the fiesta ended, on his birthday (21 July), he began writing what would eventually become The Sun Also Rises.[9] By 17 August, with 14 chapters written and a working title of Fiesta chosen, Hemingway returned to Paris. He finished the draft on 21 September 1925, writing a foreword the following weekend and changing the title to The Lost Generation.[10]

A few months later, in December 1925, Hemingway and his wife spent the winter in Schruns, Austria, where he began revising the manuscript extensively. Pauline Pfeiffer joined them in January, and—against Richardson's advice—urged him to sign a contract with Scribner's. Hemingway left Austria for a quick trip to New York to meet with the publishers, and on his return, during a stop in Paris, began an affair with Pauline. He returned to Schruns to finish the revisions in March.[11] In June, he was in Pamplona with both Richardson and Pfeiffer. On their return to Paris, Richardson asked for a separation, and left for the south of France.[12] In August, alone in Paris, Hemingway completed the proofs, dedicating the novel to his wife and son.[13] After the publication of the book in October, Richardson asked for a divorce; Hemingway subsequently gave her the book's royalties.[14]

Plot summary

On the surface, the novel is a love story between the protagonist Jake Barnes—a man whose war wound has made him impotent—and the promiscuous divorcée Lady Brett Ashley. Barnes is an expatriate American journalist living in Paris, while Brett is a twice-divorced Englishwoman with bobbed hair and numerous love affairs, and embodies the new sexual freedom of the 1920s. Brett's affair with Robert Cohn causes Jake to be upset and break off his friendship with Cohn; her seduction of the 19-year-old matador Romero causes Jake to lose his good reputation among the Spaniards in Pamplona.

Book One is set in the café society of young American expatriates in Paris. In the opening scenes, Jake plays tennis with his college friend Robert Cohn, picks up a prostitute (Georgette), and runs into Brett and Count Mippipopolous in a nightclub. Later, Brett tells Jake she loves him, but they both know that they have no chance at a stable relationship.

In Book Two, Jake is joined by Bill Gorton, recently arrived from New York, and Brett's fiancé Mike Campbell, who arrives from Scotland. Jake and Bill travel south and meet Robert Cohn at Bayonne for a fishing trip in the hills northeast of Pamplona. Instead of fishing, Cohn stays in Pamplona to wait for the overdue Brett and Mike. Cohn had an affair with Brett a few weeks earlier and still feels possessive of her despite her engagement to Mike. After Jake and Bill enjoy five days of fishing the streams near Burguete, they rejoin the group in Pamplona.

All begin to drink heavily. Cohn is resented by the others, who taunt him with anti-semitic remarks. During the fiesta the characters drink, eat, watch the running of the bulls, attend bullfights, and bicker with each other. Jake introduces Brett to the 19-year-old matador Romero at the Hotel Montoya; she is smitten with him and seduces him. The jealous tension among the men builds—Jake, Campbell, Cohn, and Romero each want Brett. Cohn, who had been a champion boxer in college, has fistfights with Jake, Mike, and Romero, whom he beats up. Despite his injuries, Romero continues to perform brilliantly in the bullring.

Book Three shows the characters in the aftermath of the fiesta. Sober again, they leave Pamplona; Bill returns to Paris, Mike stays in Bayonne, and Jake goes to San Sebastián in northeastern Spain. As Jake is about to return to Paris, he receives a telegram from Brett asking for help; she had gone to Madrid with Romero. He finds her there in a cheap hotel, without money, and without Romero. She announces she has decided to go back to Mike. The novel ends with Jake and Brett in a taxi speaking of the things that might have been.

Major themes
Paris and the Lost Generation
The first book of The Sun Also Rises is set in mid-1920s Paris. Americans were drawn to Paris in the Roaring Twenties by the favorable exchange rate, with as many as 200,000 English-speaking expatriates living there. The Paris Tribune reported in 1925 that Paris had an American Hospital, an American Library, and an American Chamber of Commerce.[26] Many American writers were disenchanted with the US, where they found less artistic freedom than in Europe. Hemingway had more artistic freedom in Paris than in the US at a period when Ulysses, written by his friend James Joyce, was banned and burned in New York.[27]

The themes of The Sun Also Rises appear in its two epigraphs. The first is an allusion to the "Lost Generation," a term coined by Gertrude Stein referring to the post-war generation;[note 2][28] the other epigraph is a long quotation from Ecclesiastes: "What profit hath a man of all his labour which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose."[29] Hemingway told his editor Max Perkins that the book was not so much about a generation being lost, but that "the earth abideth forever." He thought the characters in The Sun Also Rises may have been "battered" but were not lost.[4]

Hemingway scholar Wagner-Martin writes that Hemingway wanted the book to be about morality, which he emphasized by changing the working title from Fiesta to The Sun Also Rises. Wagner-Martin claims that the book can be read either as a novel about bored expatriates or as a morality tale about a protagonist who searches for integrity in an immoral world.[30] Months before Hemingway left for Pamplona, the press was depicting the Parisian Latin Quarter, where he lived, as decadent and depraved. He began writing the story of a matador corrupted by the influence of the Latin Quarter crowd; he expanded it into a novel about Jake Barnes at risk of being corrupted by wealthy and inauthentic expatriates

The characters form a group, sharing similar norms, and each greatly affected by the war.[30] Hemingway captures the angst of the age and transcends the love story of Brett and Jake, although they are representative of the period: Brett is starved for reassurance and love and Jake is sexually maimed. His wound symbolizes the disability of the age, the disillusion, and the frustrations felt by an entire generation.[30]

Hemingway thought he lost touch with American values while living in Paris, but his biographer Michael Reynolds claims the opposite, seeing evidence of the author's midwestern American values in the novel. Hemingway admired hard work. He portrayed the matadors and the prostitutes, who work for a living, in a positive manner, but Brett, who prostitutes herself, is emblematic of "the rotten crowd" living on inherited money. It is Jake, the working journalist, who pays the bills again and again when those who can pay do not. Hemingway shows, through Jake's actions, his disapproval of the people who did not pay up.[32] Reynolds says that Hemingway shows the tragedy, not so much of the decadence of the Montparnasse crowd, but of the decline in American values of the period. As such, the author created an American hero who is impotent and powerless. Jake becomes the moral center of the story. He never considers himself part of the expatriate crowd because he is a working man; to Jake a working man is genuine and authentic, and those who do not work for a living spend their lives posing.[33]
Women and love

The twice-divorced Lady Brett Ashley represented the liberated New Woman (in the 1920s, divorces were common and easy to be had in Paris).[34] James Nagel writes that, in Brett, Hemingway created one of the more fascinating women in 20th-century American literature. Sexually promiscuous, she is a denizen of Parisian nightlife and cafés. In Pamplona she sparks chaos: in her presence, the men drink too much and fight. She also seduces the young bullfighter Romero and becomes a Circe in the festival.[35] Critics describe her variously as complicated, elusive, and enigmatic; Donald Daiker writes that Hemingway "treats her with a delicate balance of sympathy and antipathy."[36] She is vulnerable, forgiving, independent—qualities that Hemingway juxtaposes with the other women in the book, who are either prostitutes or overbearing nags.[37]

Nagel considers the novel a tragedy. Jake and Brett have a relationship that becomes destructive because their love cannot be consummated. Conflict over Brett destroys Jake's friendship with Robert Cohn, and her behavior in Pamplona affects Jake's hard-won reputation among the Spaniards.[35] Meyers sees Brett as a woman who wants sex without love while Jake can only give her love without sex. Although Brett sleeps with many men, it is Jake she loves.[38] Dana Fore writes that Brett is willing to be with Jake in spite of his disability, in a "non-traditional erotic relationship."[39] Other critics such as Leslie Fiedler and Nina Baym see her as a supreme bitch; Fiedler sees Brett as one of the "outstanding examples of Hemingway's 'bitch women.'"[40][41] Jake becomes bitter about their relationship, as when he says, "Send a girl off with a man .... Now go and bring her back. And sign the wire with love."[42]

Critics interpret the Jake–Brett relationship in various ways. Daiker suggests that Brett's behavior in Madrid—after Romero leaves and when Jake arrives at her summons—reflects her immorality.[43] Scott Donaldson thinks Hemingway presents the Jake–Brett relationship in such a manner that Jake knew "that in having Brett for a friend 'he had been getting something for nothing' and that sooner or later he would have to pay the bill."[44] Daiker notes that Brett relies on Jake to pay for her train fare from Madrid to San Sebastián, where she rejoins her fiancé Mike.[45] In a piece Hemingway cut, he has Jake thinking, "you learned a lot about a woman by not sleeping with her."[46] By the end of the novel, although Jake loves Brett, he appears to undergo a transformation in Madrid when he begins to distance himself from her.[46] Reynolds believes that Jake represents the "everyman," and that in the course of the narrative he loses his honor, faith, and hope. He sees the novel as a morality play with Jake as the person who loses the most.

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Elizabeth II -- robin, 23:58:05 02/10/16 Wed [1]

Elizabeth II (Elizabeth Alexandra Mary; born 21 April 1926[a]) is, and has been since her accession in 1952, Queen of the United Kingdom, Canada, Australia, and New Zealand, and Head of the Commonwealth. She is also Queen of 12 countries that have become independent since her accession: Jamaica, Barbados, the Bahamas, Grenada, Papua New Guinea, Solomon Islands, Tuvalu, Saint Lucia, Saint Vincent and the Grenadines, Belize, Antigua and Barbuda, and Saint Kitts and Nevis.[b]

Elizabeth was born in London to the Duke and Duchess of York, later King George VI and Queen Elizabeth, and was the elder of their two daughters. She was educated privately at home. Her father acceded to the throne on the abdication of his brother Edward VIII in 1936, from which time she was the heir presumptive. She began to undertake public duties during World War II, serving in the Auxiliary Territorial Service. In 1947, she married Philip, Duke of Edinburgh, with whom she has four children: Charles, Anne, Andrew, and Edward.

Elizabeth's many historic visits and meetings include a state visit to the Republic of Ireland and reciprocal visits to and from the Pope. She has seen major constitutional changes, such as devolution in the United Kingdom, Canadian patriation, and the decolonisation of Africa. She has also reigned through various wars and conflicts involving many of her realms. She is the world's oldest reigning monarch as well as Britain's longest-lived. In 2015, she surpassed the reign of her great-great-grandmother, Queen Victoria, to become the longest-reigning British head of state and the longest-reigning queen regnant in world history.

Times of personal significance have included the births and marriages of her children, grandchildren and great grandchildren, her coronation in 1953, and the celebration of milestones such as her Silver, Golden and Diamond Jubilees in 1977, 2002, and 2012, respectively. Moments of sadness for her include the death of her father, aged 56; the assassination of Prince Philip's uncle, Lord Mountbatten; the breakdown of her children's marriages in 1992 (her annus horribilis); the death in 1997 of her son's former wife, Diana, Princess of Wales; and the deaths of her mother and sister in 2002. Elizabeth has occasionally faced republican sentiments and severe press criticism of the royal family, but support for the monarchy and her personal popularity remain high.

Elizabeth was born at 02:40 (GMT) on 21 April 1926, during the reign of her paternal grandfather, King George V. Her father, Prince Albert, Duke of York (later King George VI), was the second son of the King. Her mother, Elizabeth, Duchess of York (later Queen Elizabeth), was the youngest daughter of Scottish aristocrat Claude Bowes-Lyon, 14th Earl of Strathmore and Kinghorne. She was delivered by Caesarean section at her maternal grandfather's London house: 17 Bruton Street, Mayfair.[2] She was baptised by the Anglican Archbishop of York, Cosmo Gordon Lang, in the private chapel of Buckingham Palace on 29 May,[3][c] and named Elizabeth after her mother, Alexandra after George V's mother, who had died six months earlier, and Mary after her paternal grandmother.[5] Called "Lilibet" by her close family,[6] based on what she called herself at first,[7] she was cherished by her grandfather George V, and during his serious illness in 1929 her regular visits were credited in the popular press and by later biographers with raising his spirits and aiding his recovery.[8]

Elizabeth's only sibling, Princess Margaret, was born in 1930. The two princesses were educated at home under the supervision of their mother and their governess, Marion Crawford, who was casually known as "Crawfie".[9] Lessons concentrated on history, language, literature and music.[10] Crawford published a biography of Elizabeth and Margaret's childhood years entitled The Little Princesses in 1950, much to the dismay of the royal family.[11] The book describes Elizabeth's love of horses and dogs, her orderliness, and her attitude of responsibility.[12] Others echoed such observations: Winston Churchill described Elizabeth when she was two as "a character. She has an air of authority and reflectiveness astonishing in an infant."[13] Her cousin Margaret Rhodes described her as "a jolly little girl, but fundamentally sensible and well-behaved".[14]

During her grandfather's reign, Elizabeth was third in the line of succession to the throne, behind her uncle Edward, Prince of Wales, and her father, the Duke of York. Although her birth generated public interest, she was not expected to become queen, as the Prince of Wales was still young, and many assumed that he would marry and have children of his own.[15] When her grandfather died in 1936 and her uncle succeeded as Edward VIII, she became second-in-line to the throne, after her father. Later that year Edward abdicated, after his proposed marriage to divorced socialite Wallis Simpson provoked a constitutional crisis.[16] Consequently, Elizabeth's father became king, and she became heir presumptive. If her parents had had a later son, she would have lost her position as first-in-line, as her brother would have been heir apparent and above her in the line of succession.[17]

Elizabeth received private tuition in constitutional history from Henry Marten, Vice-Provost of Eton College,[18] and learned French from a succession of native-speaking governesses.[19] A Girl Guides company, the 1st Buckingham Palace Company, was formed specifically so that she could socialise with girls her own age.[20] Later, she was enrolled as a Sea Ranger.[19]

In 1939, Elizabeth's parents toured Canada and the United States. As in 1927, when her parents had toured Australia and New Zealand, Elizabeth remained in Britain, since her father thought her too young to undertake public tours.[21] Elizabeth "looked tearful" as her parents departed.[22] They corresponded regularly,[22] and she and her parents made the first royal transatlantic telephone call on 18 May.[21]

In September 1939, Britain entered the Second World War, which lasted until 1945. During the war, many of London's children were evacuated to avoid the frequent aerial bombing. The suggestion by senior politician Lord Hailsham[23] that the two princesses should be evacuated to Canada was rejected by Elizabeth's mother, who declared, "The children won't go without me. I won't leave without the King. And the King will never leave."[24] Princesses Elizabeth and Margaret stayed at Balmoral Castle, Scotland, until Christmas 1939, when they moved to Sandringham House, Norfolk.[25] From February to May 1940, they lived at Royal Lodge, Windsor, until moving to Windsor Castle, where they lived for most of the next five years.[26] At Windsor, the princesses staged pantomimes at Christmas in aid of the Queen's Wool Fund, which bought yarn to knit into military garments.[27] In 1940, the 14-year-old Elizabeth made her first radio broadcast during the BBC's Children's Hour, addressing other children who had been evacuated from the cities.[28] She stated: "We are trying to do all we can to help our gallant sailors, soldiers and airmen, and we are trying, too, to bear our share of the danger and sadness of war. We know, every one of us, that in the end all will be well."[28]

In 1943, at the age of 16, Elizabeth undertook her first solo public appearance on a visit to the Grenadier Guards, of which she had been appointed colonel the previous year.[29] As she approached her 18th birthday, parliament changed the law so that she could act as one of five Counsellors of State in the event of her father's incapacity or absence abroad, such as his visit to Italy in July 1944.[30] In February 1945, she joined the Women's Auxiliary Territorial Service as an honorary second subaltern with the service number of 230873.[31] She trained as a driver and mechanic and was promoted to honorary junior commander five months later.[32][33]

At the end of the war in Europe, on Victory in Europe Day, Princesses Elizabeth and Margaret mingled anonymously with the celebratory crowds in the streets of London. Elizabeth later said in a rare interview, "We asked my parents if we could go out and see for ourselves. I remember we were terrified of being recognised ... I remember lines of unknown people linking arms and walking down Whitehall, all of us just swept along on a tide of happiness and relief."[34]

During the war, plans were drawn up to quell Welsh nationalism by affiliating Elizabeth more closely with Wales. Proposals, such as appointing her Constable of Caernarfon Castle or a patron of Urdd Gobaith Cymru (the Welsh League of Youth), were abandoned for various reasons, which included a fear of associating Elizabeth with conscientious objectors in the Urdd, at a time when Britain was at war.[35] Welsh politicians suggested that she be made Princess of Wales on her 18th birthday. Home Secretary, Herbert Morrison supported the idea, but the King rejected it because he felt such a title belonged solely to the wife of a Prince of Wales and the Prince of Wales had always been the heir apparent.[36] In 1946, she was inducted into the Welsh Gorsedd of Bards at the National Eisteddfod of Wales.[37]

In 1947, Princess Elizabeth went on her first overseas tour, accompanying her parents through southern Africa. During the tour, in a broadcast to the British Commonwealth on her 21st birthday, she made the following pledge: "I declare before you all that my whole life, whether it be long or short, shall be devoted to your service and the service of our great imperial family to which we all belong."[38]
Marriage and family
Main article: Wedding of Princess Elizabeth and Philip Mountbatten, Duke of Edinburgh

Elizabeth met her future husband, Prince Philip of Greece and Denmark, in 1934 and 1937.[39] They are second cousins once removed through King Christian IX of Denmark and third cousins through Queen Victoria. After another meeting at the Royal Naval College in Dartmouth in July 1939, Elizabeth—though only 13 years old—said she fell in love with Philip and they began to exchange letters.[40] Their engagement was officially announced on 9 July 1947.[41]

The engagement was not without controversy: Philip had no financial standing, was foreign-born (though a British subject who had served in the Royal Navy throughout the Second World War), and had sisters who had married German noblemen with Nazi links.[42] Marion Crawford wrote, "Some of the King's advisors did not think him good enough for her. He was a prince without a home or kingdom. Some of the papers played long and loud tunes on the string of Philip's foreign origin."[43] Elizabeth's mother was reported, in later biographies, to have opposed the union initially, even dubbing Philip "The Hun".[44] In later life, however, she told biographer Tim Heald that Philip was "an English gentleman".[45]

Before the marriage, Philip renounced his Greek and Danish titles, converted from Greek Orthodoxy to Anglicanism, and adopted the style Lieutenant Philip Mountbatten, taking the surname of his mother's British family.[46] Just before the wedding, he was created Duke of Edinburgh and granted the style His Royal Highness.[47]

Elizabeth and Philip were married on 20 November 1947 at Westminster Abbey. They received 2500 wedding gifts from around the world.[48] Because Britain had not yet completely recovered from the devastation of the war, Elizabeth required ration coupons to buy the material for her gown, which was designed by Norman Hartnell.[49] In post-war Britain, it was not acceptable for the Duke of Edinburgh's German relations, including his three surviving sisters, to be invited to the wedding.[50] The Duke of Windsor, formerly King Edward VIII, was not invited either.[51]

Elizabeth gave birth to her first child, Prince Charles, on 14 November 1948. One month earlier, the King had issued letters patent allowing her children to use the style and title of a royal prince or princess, to which they otherwise would not have been entitled as their father was no longer a royal prince.[52] A second child, Princess Anne, was born in 1950.[53]

Following their wedding, the couple leased Windlesham Moor, near Windsor Castle, until 4 July 1949,[48] when they took up residence at Clarence House in London. At various times between 1949 and 1951, the Duke of Edinburgh was stationed in the British Crown Colony of Malta as a serving Royal Navy officer. He and Elizabeth lived intermittently, for several months at a time, in the hamlet of Gwardamanġa, at Villa Guardamangia, the rented home of Philip's uncle, Lord Mountbatten. The children remained in Britain.[54]

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WHOIS INFORMATION FOR WEBSITE -- robin hasan, 06:41:33 02/10/16 Wed [1]

WHOIS (pronounced as the phrase who is) is a query and response protocol that is widely used for querying databases that store the registered users or assignees of an Internet resource, such as a domain name, an IP address block, or an autonomous system, but is also used for a wider range of other information. The protocol stores and delivers database content in a human-readable format.[1] The WHOIS protocol is documented in RFC 3912.


When the Internet was emerging out of the ARPANET, there was only one organization that handled all domain registrations, which was DARPA itself. The process of registration was established in RFC 920. WHOIS was standardized in the early 1980s to look up domains, people and other resources related to domain and number registrations. As all registration was done by one organization at that time, one centralized server was used for WHOIS queries. This made looking up such information very easy.

Responsibility of domain registration remained with DARPA as the ARPANET became the Internet during the 1980s. UUNET began offering domain registration service; however they simply handled the paperwork which they forwarded to the DARPA Network Information Center (NIC). Then the National Science Foundation directed that management of Internet domain registration would be handled by commercial, third-party entities. InterNIC was formed in 1993 under contract with the NSF, consisting of Network Solutions, Inc., General Atomics and AT&T. The General Atomics contract was canceled after several years due to performance issues.

20th century WHOIS servers were highly permissive and would allow wild-card searches. A WHOIS query of a person's last name would yield all individuals with that name. A query with a given keyword returned all registered domains containing that keyword. A query for a given administrative contact returned all domains the administrator was associated with. Since the advent of the commercialized Internet, multiple registrars and unethical spammers, such permissive searching is no longer available.

On December 1, 1999, management of the top-level domains (TLDs) com, net, and org was assigned to ICANN. At the time, these TLDs were converted to a thin WHOIS model[citation needed]. Existing WHOIS clients stopped working at that time. A month later, it[clarification needed] had self-detecting Common Gateway Interface support so that the same program could operate a web-based WHOIS lookup, and an external TLD table to support multiple WHOIS servers based on the TLD of the request. This eventually became the model of the modern WHOIS client.

By 2005, there were many more generic top-level domains than there had been in the early 1980s. There are also many more country-code top-level domains. This has led to a complex network of domain name registrars and registrar associations, especially as the management of Internet infrastructure has become more internationalized. As such, performing a WHOIS query on a domain requires knowing the correct, authoritative WHOIS server to use. Tools to do WHOIS proxy searches have become common.

In 2003, an IETF committee was formed to create a new standard for looking up information on domain names and network numbers Cross Registry Information Service Protocol (CRISP).[2] Between January 2005 and July 2006, the working name for this proposed new standard was Internet Registry Information Service (IRIS) [3][4] The initial IETF Proposed Standards RFCs for IRIS are:

3981 - Newton, A.; Sanz, M. (January 2005). IRIS: The Internet Registry Information Service (IRIS) Core Protocol. IETF. STD 8. RFC 3981. Retrieved June 01, 2015.
3982 - Newton, A.; Sanz, M. (January 2005). IRIS: A Domain Registry (dreg) Type for the Internet Registry Information Service (IRIS). IETF. RFC 3982. Retrieved June 01, 2015.
3983 - Newton, A.; Sanz, M. (January 2005). Using the Internet Registry Information Service (IRIS) over the Blocks Extensible Exchange Protocol (BEEP). IETF. RFC 3983. Retrieved June 01, 2015.
4992 - Newton, A. (August 2007). XML Pipelining with Chunks for the Internet Registry Information Service. IETF. RFC 4992. Retrieved June 01, 2015.

The status of RFCs this group worked on can be found on the IETF Tools site.[5]

As of March 2009, the CRISP IETF Working Group concluded,[6] after a final RFC 5144 was published by the group [7] Newton, Andrew; Sanz, Marcos (February 2008). A Domain Availability Check (DCHK) Registry Type for the Internet Registry Information Service (IRIS). IETF. RFC 5144. Retrieved 1 June 2015..

Note: The IETF CRISP working group is not to be confused with the Number Resource Organization's (NRO) Team of the same name "Consolidated RIR IANA Stewardship Proposal Team" (CRISP Team).[8]
Main article: Registration Data Access Protocol

In 2013, the IETF acknowledged that IRIS had not been a successful replacement for WHOIS. The primary technical reason for that appeared to be the complexity of IRIS. Further, non-technical reasons were deemed to lie in areas upon which the IETF does not pass judgment. Meanwhile, ARIN and RIPE NCC managed to serve WHOIS data via RESTful web services. The charter (drafted in February 2012) provided for separate specifications, for number registries first and for name registries to follow.[9] The working group produced five proposed standard documents:

7480 - Newton, Andrew; Ellacott, Byron; Kong, Ning (March 2015). HTTP Usage in the Registration Data Access Protocol (RDAP). IETF. RFC 7480. Retrieved July 08, 2015.
7481 - Hollenbeck, Scott; Kong, Ning (March 2015). Security Services for the Registration Data Access Protocol (RDAP). IETF. RFC 7481. Retrieved July 08, 2015.
7482 - Newton, Andrew; Hollenbeck, Scott (March 2015). Registration Data Access Protocol (RDAP) Query Format. IETF. RFC 7482. Retrieved July 08, 2015.
7483 - Newton, Andrew; Hollenbeck, Scott (March 2015). JSON Responses for the Registration Data Access Protocol (RDAP). IETF. RFC 7483. Retrieved July 08, 2015.
7484 - Blanchet, Marc (March 2015). Finding the Authoritative Registration Data (RDAP) Service. IETF. RFC 7484. Retrieved July 08, 2015.

and an informational document:

7485 - Zhou, L.; Kong, N.; Shen, S.; Sheng, S.; Servin, A. (March 2015). Inventory and Analysis of WHOIS Registration Objects. IETF. RFC 7485. Retrieved July 08, 2015.


The WHOIS protocol had its origin in the ARPANET NICNAME protocol and was based on the NAME/FINGER Protocol, described in RFC 742 (1977). The NICNAME/WHOIS protocol was first described in RFC 812 in 1982 by Ken Harrenstien and Vic White of the Network Information Center at SRI International.

WHOIS was originally implemented on the Network Control Program (NCP) but found its major use when the TCP/IP suite was standardized across the ARPANET and later the Internet.

The protocol specification is the following (original quote):[10]

Connect to the service host
TCP: service port 43 decimal
NCP: ICP to socket 43 decimal, establishing two 8-bit connections
Send a single "command line", ending with .
Receive information in response to the command line. The
server closes its connections as soon as the output is

The command line server query is normally a single name specification. i.e. the name of a resource. However, servers accept a query, consisting of only the question mark (?) to return a description of acceptable command line formats. Substitution or wild-card formats also exist, e.g., appending a full-stop (period) to the query name returns all entries beginning with the query name.

On the modern Internet, WHOIS services are typically communicated using the Transmission Control Protocol (TCP). Servers listen to requests on the well-known port number 43. Clients are simple applications that establish a communications channel to the server, transmit a text record with the name of the resource to be queried and await the response in form of a sequence of text records found in the database. This simplicity of the protocol also permits an application, and a command line interface user, to query a WHOIS server using the Telnet protocol.

WHOIS lookups were traditionally performed with a command line interface application, but now many alternative web-based tools exist. WHOIS has a sister protocol called Referral Whois (RWhois).

A WHOIS database consists of a set of text records for each resource. These text records consists of various items of information about the resource itself, and any associated information of assignees, registrants, administrative information, such as creation and expiration dates.

Two data models exist for storing resource information in a WHOIS database, the thick and the thin model.
Thin and thick lookups

WHOIS information can be stored and looked up according to either a thick or a thin data model:

A Thick WHOIS server stores the complete WHOIS information from all the registrars for the particular set of data (so that one WHOIS server can respond with WHOIS information on all .org domains, for example).
A Thin WHOIS server stores only the name of the WHOIS server of the registrar of a domain, which in turn has the full details on the data being looked up (such as the .com WHOIS servers, which refer the WHOIS query to the registrar where the domain was registered).

The thick model usually ensures consistent data and slightly faster queries, since only one WHOIS server needs to be contacted. If a registrar goes out of business, a thick registry contains all important information (if the registrant entered correct data, and privacy features were not used to obscure the data) and registration information can be retained. But with a thin registry, the contact information might not be available, and it could be difficult for the rightful registrant to retain control of the domain.[11]

If a WHOIS client did not understand how to deal with this situation, it would display the full information from the registrar. Unfortunately, the WHOIS protocol has no standard for determining how to distinguish the thin model from the thick model.

Specific details of which records are stored vary among domain name registries. Some top-level domains, including com and net, operate a thin WHOIS, requiring domain registrars to maintain their own customers' data. The other global top-level registries, including org, operate a thick model.[12] Each country-code top-level registry has its own national rules.

The first applications written for the WHOIS information system were command line interface tools for Unix and Unix-like operating systems (i.e. Solaris, Linux etc.). WHOIS client and server software is distributed as free open-source software and binary distributions are included with all Unix-like systems. Various commercial Unix implementations may use a proprietary implementations (for example, Solaris 7).

A WHOIS command line client passes a phrase given as an argument directly to the WHOIS server. Various free open source examples can still be found on Sourceforge.net. However, most modern WHOIS tools implement command line flags or options, such as the -h option to access a specific server host, but default servers are preconfigured. Additional options may allow control of the port number to connect on, displaying additional debugging data, or changing recursion/referral behavior.

Like most TCP/IP client-server applications, a WHOIS client takes the user input and then opens an Internet socket to its destination server. The WHOIS protocol manages the transmission of the query and reception of results.

With the advent of the World Wide Web and especially the loosening up of the Network Solutions monopoly, looking up WHOIS information via the web has become quite common. At present, popular web-based WHOIS-queries may be conducted from ARIN,[13] RIPE[14] and APNIC.[15] Most early web-based WHOIS clients were merely front-ends to a command-line client, where the resulting output just gets displayed on a web page with little, if any, clean-up or formatting.

Currently, web based WHOIS clients usually perform the WHOIS queries directly and then format the results for display. Many such clients are proprietary, authored by domain name registrars.

The need for web-based clients came from the fact that command-line WHOIS clients largely existed only in the Unix and large computing worlds. Microsoft Windows and Macintosh computers had no WHOIS clients installed by default, so registrars had to find a way to provide access to WHOIS data for potential customers. Many end-users still rely on such clients, even though command line and graphical clients exist now for most home PC platforms. Microsoft provides the Sysinternals Suite that includes a whois client at no cost.

There are also many sites not owned by registrars or Internet-related companies. These support most of main TLD and remain free. But most of web-based whois sites are incomplete and do not support all TLD nor IP search.[16]

Some work from a built-in WHOIS server list and some other try to retrieve the one which fits the TLD you ask for from a live Domain Information Groper query (command line clients do this query in background first).

CPAN has several Perl modules available that work with WHOIS servers. Many of them are not current and do not fully function with the current (2005) WHOIS server infrastructure. However, there is still much useful functionality to derive including looking up AS numbers and registrant contacts.

Referral Whois

Referral Whois (RWhois) is an extension of the original Whois protocol and service. RWhois extends the concepts of Whois in a scalable, hierarchical fashion, potentially creating a system with a tree-like architecture. Queries are deterministically routed to servers based on hierarchical labels, reducing a query to the primary repository of information.[17]

Lookups of IP address allocations are often limited to the larger Classless Inter-Domain Routing (CIDR) blocks (e.g., /24, /22, /16), because usually only the regional Internet registries (RIRs) and domain registrars run RWhois or Whois servers, although RWhois is intended to be run by even smaller local Internet registries, to provided more granular information about IP address assignment.

RWhois is intended to replace Whois, providing an organized hierarchy of referral services where one could connect to any RWhois server, request a look-up and be automatically re-directed to the correct server(s). However, while the technical functionality is in place, adoption of the RWhois standard has been weak.

RWhois services are typically communicated using the Transmission Control Protocol (TCP). Servers listen to requests on the well-known port number 4321.

Rwhois was first specified in RFC 1714 in 1994 by Network Solutions,[17] but the specification was superseded in 1997 by RFC 2167.[18]

The referral features of RWhois are different than the feature of a Whois server to refer responses to another server, which RWhois also implements.

One criticism of WHOIS is the lack of full access to the data.[19][20] Few parties have realtime access to the complete databases. Others cite the competing goal of domain privacy as a criticism although this problem is strongly mitigated by domain privacy services. Currently the Internet Corporation for Assigned Names and Numbers (ICANN) broadly requires that the mailing address, phone number and e-mail address of those owning or administrating a domain name to be made publicly available through the "WHOIS" directories. The registrant's (domain owner's) contact details, such as address and telephone number, are easily accessible to anyone who queries a WHOIS server. However, that policy enables spammers, direct marketers, identity thieves, or other attackers to loot the directory for personal information about these people. Although ICANN has been exploring changing WHOIS to enable greater privacy, there is a lack of consensus among major stakeholders as to what type of change should be made.[21] Some domain registrars offer private registrations (also known as domain privacy), by which the contact information of the registrar is shown instead of the customer's. With the offer of private registration from many registrars, some of the risk has been mitigated.

Studies have shown that spammers can and do harvest plain-text email addresses from WHOIS servers.[22] For this reason, some WHOIS servers and websites offering WHOIS queries have implemented rate-limiting systems, such as web-based CAPTCHA and limited amounts of search queries per user IP address.

The WHOIS protocol was not written with an international audience in mind. A WHOIS server and/or client cannot determine the text encoding in effect for the query or the database content. Many servers were originally using US-ASCII and Internationalization concerns weren't taken into consideration until much later.[23] This might impact the usability or usefulness of the WHOIS protocol in countries outside the USA.[1] In the case of internationalized domain names it is the responsibility of the client application to perform the translation of the domain name between its native language script and the DNS name in punycode.
Accuracy of information

In cases where the registrant's (Domain Owner) identity is public, anyone can easily confirm the status of a domain via WHOIS.

In the case of private registrations, ascertaining registration information may be more difficult. If a registrant, who acquired a domain name, wants to verify the registrar has completed the registration process, three steps may be required:

Perform a WHOIS and confirm that the resource is at least registered with ICANN,
Determine the name of the wholesale registrar, and
Contact the wholesaler and obtain the name of the retail registrar.

This provides some confidence that the retailer actually registered the name. But if the registrar goes out of business, such as the failure of RegisterFly in 2007, the rightful domain holder with privacy-protected registrations may have difficulty regaining back the administration of his/her domain name.[11] Registrants using "private registration" can attempt to protect themselves by using a registrar that places customer data in escrow with a third party.

ICANN requires that each registrant of domain name be given the opportunity to correct any inaccurate contact data associated with his/her domain. For this reason, registrars are required to periodically send the holder the contact information on record for verification, but they do not provide any guarantee about the accuracy of information if the registrant provided inaccurate information.
Law and policy

WHOIS has generated policy issues in the United States federal government. As noted above, WHOIS creates a privacy issue which is also tied to free speech and anonymity. However, WHOIS is an important tool for law enforcement officers investigating violations like spam and phishing to track down the holders of domain names. Law enforcement officers become frustrated when WHOIS records are invalid. As a result, law enforcement agencies have sought to make WHOIS records both open and verified:[24]

The Federal Trade Commission has testified about how inaccurate WHOIS records thwart their investigations.[25]
Congressional hearings have been conducted about the importance of WHOIS in 2001, 2002 and 2006.[26]
The Fraudulent Online Identity Sanctions Act[27] "make it a violation of trademark and copyright law if a person knowingly provided, or caused to be provided, materially false contact information in making, maintaining, or renewing the registration of a domain name used in connection with the violation,"[28] where the latter "violation" refers to a prior violation of trademark or copyright law. The act does not make the submission of false WHOIS data illegal in itself, only if used to shield oneself from prosecution for crimes committed using that domain name.

ICANN proposal to abolish WHOIS

The Expert Working Group (EWG) of the Internet Corporation for Assigned Names and Numbers (ICANN) recommended on 24 June 2013 that WHOIS should be scrapped. It recommends that WHOIS be replaced with a system that keeps information secret from most Internet users, and only discloses information for "permissible purposes."[29] ICANN's list of permissible purposes includes domain-name research, domain-name sale and purchase, regulatory enforcement, personal data protection, legal actions, and abuse mitigation.[30] Although WHOIS has been a key tool of journalists in determining who was disseminating certain information on the Internet,[31] the use of WHOIS by the free press is not included in ICANN’s proposed list of permissible purposes.

The EWG collected public input on the initial report until 13 September 2013. Its final report was issued on 6 June 2014, without meaningful changes to the recommendations.[32] ICANN is now in the "process of re-inventing WHOIS," working on "ICANN WHOIS Beta."[33][34]
Standards documents

RFC 812 – NICNAME/WHOIS (1982, obsolete)
RFC 954 – NICNAME/WHOIS (1985, obsolete)
RFC 3912 – WHOIS protocol specification (2004, current)

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IP address -- robin hasan, 06:38:34 02/10/16 Wed [1]

An Internet Protocol address (IP address) is a numerical label assigned to each device (e.g., computer, printer) participating in a computer network that uses the Internet Protocol for communication.[1] An IP address serves two principal functions: host or network interface identification and location addressing. Its role has been characterized as follows: "A name indicates what we seek. An address indicates where it is. A route indicates how to get there."[2]

The designers of the Internet Protocol defined an IP address as a 32-bit number[1] and this system, known as Internet Protocol Version 4 (IPv4), is still in use today. However, because of the growth of the Internet and the predicted depletion of available addresses, a new version of IP (IPv6), using 128 bits for the address, was developed in 1995.[3] IPv6 was standardized as RFC 2460 in 1998,[4] and its deployment has been ongoing since the mid-2000s.

IP addresses are usually written and displayed in human-readable notations, such as (IPv4), and 2001:db8:0:1234:0:567:8:1 (IPv6).

The Internet Assigned Numbers Authority (IANA) manages the IP address space allocations globally and delegates five regional Internet registries (RIRs) to allocate IP address blocks to local Internet registries (Internet service providers) and other entities.

IP versions

Two versions of the Internet Protocol (IP) are in use: IP Version 4 and IP Version 6. Each version defines an IP address differently. Because of its prevalence, the generic term IP address typically still refers to the addresses defined by IPv4. The gap in version sequence between IPv4 and IPv6 resulted from the assignment of number 5 to the experimental Internet Stream Protocol in 1979, which however was never referred to as IPv5.

In IPv4 an address consists of 32 bits which limits the address space to 4294967296 (232) possible unique addresses. IPv4 reserves some addresses for special purposes such as private networks (~18 million addresses) or multicast addresses (~270 million addresses).

IPv4 addresses are canonically represented in dot-decimal notation, which consists of four decimal numbers, each ranging from 0 to 255, separated by dots, e.g., Each part represents a group of 8 bits (octet) of the address. In some cases of technical writing, IPv4 addresses may be presented in various hexadecimal, octal, or binary representations.

In the early stages of development of the Internet Protocol,[1] network administrators interpreted an IP address in two parts: network number portion and host number portion. The highest order octet (most significant eight bits) in an address was designated as the network number and the remaining bits were called the rest field or host identifier and were used for host numbering within a network.

This early method soon proved inadequate as additional networks developed that were independent of the existing networks already designated by a network number. In 1981, the Internet addressing specification was revised with the introduction of classful network architecture.[2]

Classful network design allowed for a larger number of individual network assignments and fine-grained subnetwork design. The first three bits of the most significant octet of an IP address were defined as the class of the address. Three classes (A, B, and C) were defined for universal unicast addressing. Depending on the class derived, the network identification was based on octet boundary segments of the entire address. Each class used successively additional octets in the network identifier, thus reducing the possible number of hosts in the higher order classes (B and C). The following table gives an overview of this now obsolete system.

Classful network design served its purpose in the startup stage of the Internet, but it lacked scalability in the face of the rapid expansion of the network in the 1990s. The class system of the address space was replaced with Classless Inter-Domain Routing (CIDR) in 1993. CIDR is based on variable-length subnet masking (VLSM) to allow allocation and routing based on arbitrary-length prefixes.

Today, remnants of classful network concepts function only in a limited scope as the default configuration parameters of some network software and hardware components (e.g. netmask), and in the technical jargon used in network administrators' discussions.
Private addresses

Early network design, when global end-to-end connectivity was envisioned for communications with all Internet hosts, intended that IP addresses be uniquely assigned to a particular computer or device. However, it was found that this was not always necessary as private networks developed and public address space needed to be conserved.

Computers not connected to the Internet, such as factory machines that communicate only with each other via TCP/IP, need not have globally unique IP addresses. Three non-overlapping ranges of IPv4 addresses for private networks were reserved in RFC 1918. These addresses are not routed on the Internet and thus their use need not be coordinated with an IP address registry.

Today, when needed, such private networks typically connect to the Internet through network address translation (NAT).

The rapid exhaustion of IPv4 address space prompted the Internet Engineering Task Force (IETF) to explore new technologies to expand the addressing capability in the Internet. The permanent solution was deemed to be a redesign of the Internet Protocol itself. This new generation of the Internet Protocol was eventually named Internet Protocol Version 6 (IPv6) in 1995.[3][4] The address size was increased from 32 to 128 bits (16 octets), thus providing up to 2128 (approximately 3.403×1038) addresses. This is deemed sufficient for the foreseeable future.

The intent of the new design was not to provide just a sufficient quantity of addresses, but also redesign routing in the Internet by more efficient aggregation of subnetwork routing prefixes. This resulted in slower growth of routing tables in routers. The smallest possible individual allocation is a subnet for 264 hosts, which is the square of the size of the entire IPv4 Internet. At these levels, actual address utilization rates will be small on any IPv6 network segment. The new design also provides the opportunity to separate the addressing infrastructure of a network segment, i.e. the local administration of the segment's available space, from the addressing prefix used to route traffic to and from external networks. IPv6 has facilities that automatically change the routing prefix of entire networks, should the global connectivity or the routing policy change, without requiring internal redesign or manual renumbering.

The large number of IPv6 addresses allows large blocks to be assigned for specific purposes and, where appropriate, to be aggregated for efficient routing. With a large address space, there is no need to have complex address conservation methods as used in CIDR.

All modern desktop and enterprise server operating systems include native support for the IPv6 protocol, but it is not yet widely deployed in other devices, such as residential networking routers, voice over IP (VoIP) and multimedia equipment, and network peripherals.
Private addresses

Just as IPv4 reserves addresses for private networks, blocks of addresses are set aside in IPv6. In IPv6, these are referred to as unique local addresses (ULA). RFC 4193 reserves the routing prefix fc00::/7 for this block which is divided into two /8 blocks with different implied policies. The addresses include a 40-bit pseudorandom number that minimizes the risk of address collisions if sites merge or packets are misrouted.[8]

Early practices used a different block for this purpose (fec0::), dubbed site-local addresses.[9] However, the definition of what constituted sites remained unclear and the poorly defined addressing policy created ambiguities for routing. This address type was abandoned and must not be used in new systems.[10]

Addresses starting with fe80:, called link-local addresses, are assigned to interfaces for communication on the attached link. The addresses are automatically generated by the operating system for each network interface. This provides instant and automatic communication between all IPv6 host on a link. This feature is required in the lower layers of IPv6 network administration, such as for the Neighbor Discovery Protocol.

Private address prefixes may not be routed on the public Internet.
IP subnetworks

IP networks may be divided into subnetworks in both IPv4 and IPv6. For this purpose, an IP address is logically recognized as consisting of two parts: the network prefix and the host identifier, or interface identifier (IPv6). The subnet mask or the CIDR prefix determines how the IP address is divided into network and host parts.

The term subnet mask is only used within IPv4. Both IP versions however use the CIDR concept and notation. In this, the IP address is followed by a slash and the number (in decimal) of bits used for the network part, also called the routing prefix. For example, an IPv4 address and its subnet mask may be and, respectively. The CIDR notation for the same IP address and subnet is, because the first 24 bits of the IP address indicate the network and subnet.
IP address assignment

Internet Protocol addresses are assigned to a host either anew at the time of booting, or permanently by fixed configuration of its hardware or software. Persistent configuration is also known as using a static IP address. In contrast, in situations when the computer's IP address is assigned newly each time, this is known as using a dynamic IP address.

Static IP addresses are manually assigned to a computer by an administrator. The exact procedure varies according to platform. This contrasts with dynamic IP addresses, which are assigned either by the computer interface or host software itself, as in Zeroconf, or assigned by a server using Dynamic Host Configuration Protocol (DHCP). Even though IP addresses assigned using DHCP may stay the same for long periods of time, they can generally change. In some cases, a network administrator may implement dynamically assigned static IP addresses. In this case, a DHCP server is used, but it is specifically configured to always assign the same IP address to a particular computer. This allows static IP addresses to be configured centrally, without having to specifically configure each computer on the network in a manual procedure.

In the absence or failure of static or stateful (DHCP) address configurations, an operating system may assign an IP address to a network interface using state-less auto-configuration methods, such as Zeroconf.
Uses of dynamic address assignment

IP addresses are most frequently assigned dynamically on LANs and broadband networks by the Dynamic Host Configuration Protocol (DHCP). They are used because it avoids the administrative burden of assigning specific static addresses to each device on a network. It also allows many devices to share limited address space on a network if only some of them will be online at a particular time. In most current desktop operating systems, dynamic IP configuration is enabled by default so that a user does not need to manually enter any settings to connect to a network with a DHCP server. DHCP is not the only technology used to assign IP addresses dynamically. Dialup and some broadband networks use dynamic address features of the Point-to-Point Protocol.
Sticky dynamic IP address

A sticky dynamic IP address is an informal term used by cable and DSL Internet access subscribers to describe a dynamically assigned IP address which seldom changes. The addresses are usually assigned with DHCP. Since the modems are usually powered on for extended periods of time, the address leases are usually set to long periods and simply renewed. If a modem is turned off and powered up again before the next expiration of the address lease, it will most likely receive the same IP address.
Address autoconfiguration

RFC 3330 defines an address block,, for the special use in link-local addressing for IPv4 networks. In IPv6, every interface, whether using static or dynamic address assignments, also receives a local-link address automatically in the block fe80::/10.

These addresses are only valid on the link, such as a local network segment or point-to-point connection, that a host is connected to. These addresses are not routable and like private addresses cannot be the source or destination of packets traversing the Internet.

When the link-local IPv4 address block was reserved, no standards existed for mechanisms of address autoconfiguration. Filling the void, Microsoft created an implementation that is called Automatic Private IP Addressing (APIPA). APIPA has been deployed on millions of machines and has, thus, become a de facto standard in the industry. In RFC 3927, the IETF defined a formal standard for this functionality, entitled Dynamic Configuration of IPv4 Link-Local Addresses.
Uses of static addressing

Some infrastructure situations have to use static addressing, such as when finding the Domain Name System (DNS) host that will translate domain names to IP addresses. Static addresses are also convenient, but not absolutely necessary, to locate servers inside an enterprise. An address obtained from a DNS server comes with a time to live, or caching time, after which it should be looked up to confirm that it has not changed. Even static IP addresses do change as a result of network administration (RFC 2072).

An IP address conflict occurs when two devices on the same local physical or wireless network claim to have the same IP address - that is, they conflict with each other. Since only one of the devices is supposed to be on the network at a time, the second one to arrive will generally stop the IP functionality of one or both of the devices. In many cases with modern Operating Systems, the Operating System will notify the user of one of the devices that there is an IP address conflict (displaying the symptom error message[11][12]) and then either stop functioning on the network or function very badly on the network, and the user will then be stumped as to how to resolve the conflict, probably considering the situation an emergency. In some unfortunate cases, both devices will function very badly on the network. In severe cases in which one of the devices is the gateway, the network will be crippled. Since IP addresses are assigned by multiple people and systems in multiple ways, any of them can be at fault.[13][14][15][16][17]

IP addresses are classified into several classes of operational characteristics: unicast, multicast, anycast and broadcast addressing.
Unicast addressing

The most common concept of an IP address is in unicast addressing, available in both IPv4 and IPv6. It normally refers to a single sender or a single receiver, and can be used for both sending and receiving. Usually, a unicast address is associated with a single device or host, but a device or host may have more than one unicast address. Some individual PCs have several distinct unicast addresses, each for its own distinct purpose. Sending the same data to multiple unicast addresses requires the sender to send all the data many times over, once for each recipient.
Broadcast addressing
Main article: Broadcasting (computing)

In IPv4 it is possible to send data to all possible destinations ("all-hosts broadcast"), which permits the sender to send the data only once, and all receivers receive a copy of it. In the IPv4 protocol, the address is used for local broadcast. In addition, a directed (limited) broadcast can be made by combining the network prefix with a host suffix composed entirely of binary 1s. For example, the destination address used for a directed broadcast to devices on the network is IPv6 does not implement broadcast addressing and replaces it with multicast to the specially-defined all-nodes multicast address.
Multicast addressing

A multicast address is associated with a group of interested receivers. In IPv4, addresses through (the former Class D addresses) are designated as multicast addresses.[18] IPv6 uses the address block with the prefix ff00::/8 for multicast applications. In either case, the sender sends a single datagram from its unicast address to the multicast group address and the intermediary routers take care of making copies and sending them to all receivers that have joined the corresponding multicast group.
Anycast addressing

Like broadcast and multicast, anycast is a one-to-many routing topology. However, the data stream is not transmitted to all receivers, just the one which the router decides is logically closest in the network. Anycast address is an inherent feature of only IPv6. In IPv4, anycast addressing implementations typically operate using the shortest-path metric of BGP routing and do not take into account congestion or other attributes of the path. Anycast methods are useful for global load balancing and are commonly used in distributed DNS systems.
Public addresses

A public IP address, in common parlance, is synonymous with a globally routable unicast IP address.[citation needed]

Both IPv4 and IPv6 define address ranges that are reserved for private networks and link-local addressing. The term public IP address often used excludes these types of addresses.
Modifications to IP addressing
IP blocking and firewalls

Firewalls perform Internet Protocol blocking to protect networks from unauthorized access. They are common on today's Internet. They control access to networks based on the IP address of a client computer. Whether using a blacklist or a whitelist, the IP address that is blocked is the perceived IP address of the client, meaning that if the client is using a proxy server or network address translation, blocking one IP address may block many individual computers.
IP address translation

Multiple client devices can appear to share IP addresses: either because they are part of a shared hosting web server environment or because an IPv4 network address translator (NAT) or proxy server acts as an intermediary agent on behalf of its customers, in which case the real originating IP addresses might be hidden from the server receiving a request. A common practice is to have a NAT hide a large number of IP addresses in a private network. Only the "outside" interface(s) of the NAT need to have Internet-routable addresses.[19]

Most commonly, the NAT device maps TCP or UDP port numbers on the side of the larger, public network to individual private addresses on the masqueraded network.

In small home networks, NAT functions are usually implemented in a residential gateway device, typically one marketed as a "router". In this scenario, the computers connected to the router would have private IP addresses and the router would have a public address to communicate on the Internet. This type of router allows several computers to share one public IP address.
Diagnostic tools

Computer operating systems provide various diagnostic tools to examine their network interface and address configuration. Windows provides the command-line interface tools ipconfig and netsh and users of Unix-like systems can use ifconfig, netstat, route, lanstat, fstat, or iproute2 utilities to accomplish the task.

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