When a molten metal is mixed with another substance, there are two mechanisms that can cause an alloy to form, called atom exchange and the interstitial mechanism. The relative size of each element in the mix plays a primary role in determining which mechanism will occur. When the atoms are relatively similar in size, the atom exchange method usually happens, where some of the atoms composing the metallic crystals are substituted with atoms of the other constituent. This is called a substitutional alloy. Examples of substitutional alloys include bronze and brass, in which some of the copper atoms are substituted with either tin or zinc atoms. With the interstitial mechanism, one atom is usually much smaller than the other, so cannot successfully replace an atom in the crystals of the base metal. The smaller atoms become trapped in the spaces between the atoms in the crystal matrix, called the interstices. This is referred to as an interstitial alloy. Steel is an example of an interstitial alloy, because the very small carbon atoms fit into interstices of the iron matrix. Stainless steel is an example of a combination of interstitial and substitutional alloys, because the carbon atoms fit into the interstices, but some of the iron atoms are replaced with nickel and chromium atoms.


The use of alloys by humans started with the use of meteoric iron, a naturally occurring alloy of nickel and iron. It is the main constituent of iron meteorites which occasionally fall down on Earth from outer space. As no metallurgic processes were used to separate iron from nickel, the alloy was used as it was. Meteoric iron could be forged from a red heat to make objects such as tools, weapons, and nails. In many cultures it was shaped by cold hammering into knives and arrowheads. They were often used as anvils. Meteoric iron was very rare and valuable, and difficult for ancient people to work.


Iron is usually found as iron ore on Earth, except for one deposit of native iron in Greenland, which was used by the Inuit people. Native copper, however, was found worldwide, along with silver, gold and platinum, which were also used to make tools, jewelry, and other objects since Neolithic times. Copper was the hardest of these metals, and the most widely distributed. It became one of the most important metals to the ancients. Eventually, humans learned to smelt metals such as copper and tin from ore, and, around 2500 BC, began alloying the two metals to form bronze, which is much harder than its ingredients. Tin was rare, however, being found mostly in Great Britain. In the Middle East, people began alloying copper with zinc to form brass. Ancient civilizations took into account the mixture and the various properties it produced, such as hardness, toughness and melting point, under various conditions of temperature and work hardening, developing much of the information contained in modern alloy phase diagrams. Arrowheads from the Chinese Qin dynasty (around 200 BC) were often constructed with a hard bronze-head, but a softer bronze-tang, combining the alloys to prevent both dulling and breaking during use.


Mercury has been smelted from cinnabar for thousands of years. Mercury dissolves many metals, such as gold, silver, and tin, to form amalgams (an alloy in a soft paste, or liquid form at ambient temperature). Amalgams have been used since 200 BC in China for plating objects with precious metals, called gilding, such as armor and mirrors. The ancient Romans often used mercury-tin amalgams for gilding their armor. The amalgam was applied as a paste and then heated until the mercury vaporized, leaving the gold, silver, or tin behind. Mercury was often used in mining, to extract precious metals like gold and silver from their ores.


Many ancient civilizations alloyed metals for purely aesthetic purposes. In ancient Egypt and Mycenae, gold was often alloyed with copper to produce red-gold, or iron to produce a bright burgundy-gold. Gold was often found alloyed with silver or other metals to produce various types of colored gold. These metals were also used to strengthen each other, for more practical purposes. Copper was often added to silver to make sterling silver, increasing its strength for use in dishes, silverware, and other practical items. Quite often, precious metals were alloyed with less valuable substances as a means to deceive buyers. Around 250 BC, Archimedes was commissioned by the king to find a way to check the purity of the gold in a crown, leading to the famous bath-house shouting of "Eureka!" upon the discovery of Archimedes' principle.


The term pewter covers a variety of alloys consisting primarily of tin. As a pure metal, tin was much too soft to be used for any practical purpose. However, in the Bronze age, tin was a rare metal and, in many parts of Europe and the Mediterranean, was often valued higher than gold. To make jewelry, forks and spoons, or other objects from tin, it was usually alloyed with other metals to increase its strength and hardness. These metals were typically lead, antimony, bismuth or copper. These solutes sometimes were added individually in varying amounts, or added together, making a wide variety of things, ranging from practical items, like dishes, surgical tools, candlesticks or funnels, to decorative items such as ear rings and hair clips.


The first known smelting of iron began in Anatolia, around 1800 BC. Called the bloomery process, it produced very soft but ductile wrought iron. By 800 BC, iron-making technology had spread to Europe, arriving in Japan around 700 AD. Pig iron, a very hard but brittle alloy of iron and carbon, was being produced in China as early as 1200 BC, but did not arrive in Europe until the Middle Ages. Pig iron has a lower melting point than iron, and was used for making cast-iron. However, these metals found little practical use until the introduction of crucible steel around 300 BC. These steels were of poor quality, and the introduction of pattern welding, around the 1st century AD, sought to balance the extreme properties of the alloys by laminating them, to create a tougher metal. Around 700 AD, the Japanese began folding bloomery-steel and cast-iron in alternating layers to increase the strength of their swords, using clay fluxes to remove slag and impurities. This method of Japanese swordsmithing produced one of the purest steel-alloys of the early Middle Ages.


While the use of iron started to become more widespread around 1200 BC, mainly because of interruptions in the trade routes for tin, the metal is much softer than bronze. However, very small amounts of steel, (an alloy of iron and around 1% carbon), was always a byproduct of the bloomery process. The ability to modify the hardness of steel by heat treatment had been known since 1100 BC, and the rare material was valued for the manufacture of tools and weapons. Because the ancients could not produce temperatures high enough to melt iron fully, the production of steel in decent quantities did not occur until the introduction of blister steel during the Middle Ages. This method introduced carbon by heating wrought iron in charcoal for long periods of time, but the penetration of carbon was not very deep, so the alloy was not homogeneous. In 1740, Benjamin Huntsman began melting blister steel in a crucible to even out the carbon content, creating the first process for the mass production of tool steel. Huntsman's process was used for manufacturing tool steel until the early 1900s.


With the introduction of the blast furnace to Europe in the Middle Ages, pig iron was able to be produced in much higher volumes than wrought iron. Because pig iron could be melted, people began to develop processes of reducing the carbon in the liquid pig iron to create steel. Puddling was introduced during the 1700s, where molten pig iron was stirred while exposed to the air, to remove the carbon by oxidation. In 1858, Sir Henry Bessemer developed a process of steel-making by blowing hot air through liquid pig iron to reduce the carbon content. The Bessemer process was able to produce the first large scale manufacture of steel. Once the Bessemer process began to gain widespread use, other alloys of steel began to follow. Mangalloy, an alloy of steel and manganese exhibiting extreme hardness and toughness, was one of the first alloy steels, and was created by Robert Hadfield in 1882.


In 1906, precipitation hardening alloys were discovered by Alfred Wilm. Precipitation hardening alloys, such as certain alloys of aluminium, titanium, and copper, are heat-treatable alloys that soften when quenched (cooled quickly), and then harden over time. After quenching a ternary alloy of aluminium, copper, and magnesium, Wilm discovered that the alloy increased in hardness when left to age at room temperature. Although an explanation for the phenomenon was not provided until 1919, duralumin was one of the first "age hardening" alloys to be used, and was soon followed by many others. Because they often exhibit a combination of high strength and low weight, these alloys became widely used in many forms of industry, including the construction of modern aircraft.


Norfolk Island (i/ˈnɔːrfək ˈaɪlənd/; Norfuk: Norf'k Ailen) is a small island in the Pacific Ocean located between Australia, New Zealand and New Caledonia, 1,412 kilometres (877 mi) directly east of mainland Australia's Evans Head, and about 900 kilometres (560 mi) from Lord Howe Island. The island is part of the Commonwealth of Australia. Together with two neighbouring islands, it forms one of Australia's external territories. It has 1,796 inhabitants living on a total area of about 35 km2 (14 sq mi). Its capital is Kingston.


Norfolk Island was colonised by East Polynesians but was long unpeopled when it was settled by Great Britain as part of its settlement of Australia from 1788. The island served as a convict penal settlement from 6 March 1788 until 5 May 1855, except for an 11-year hiatus between 15 February 1814 and 6 June 1825, when it lay abandoned. On 8 June 1856, permanent civilian residence on the island began when it was settled from Pitcairn Island. In 1913, the UK handed Norfolk over to Australia to administer as an external territory.


Sir John Call argued the advantages of Norfolk Island in that it was uninhabited and that New Zealand flax grew there. In 1786 the British government included Norfolk Island as an auxiliary settlement, as proposed by John Call, in its plan for colonisation of New South Wales. The decision to settle Norfolk Island was taken due to Empress Catherine II of Russia's decision to restrict sales of hemp. Practically all the hemp and flax required by the Royal Navy for cordage and sailcloth was imported from Russia.


As early as 1794, Lieutenant-Governor of New South Wales Francis Grose suggested its closure as a penal settlement, as it was too remote and difficult for shipping and too costly to maintain. The first group of people left in February 1805, and by 1808 only about 200 remained, forming a small settlement until the remnants were removed in 1813. A small party remained to slaughter stock and destroy all buildings, so that there would be no inducement for anyone, especially from other European powers, to visit and lay claim to the place. From 15 February 1814 to 6 June 1825 the island was abandoned.


In 1824 the British government instructed the Governor of New South Wales Thomas Brisbane to occupy Norfolk Island as a place to send "the worst description of convicts". Its remoteness, previously seen as a disadvantage, was now viewed as an asset for the detention of recalcitrant male prisoners. The convicts detained have long been assumed to be a hardcore of recidivists, or 'doubly-convicted capital respites' – that is, men transported to Australia who committed fresh colonial crimes for which they were sentenced to death, and were spared the gallows on condition of life at Norfolk Island. However, a recent study has demonstrated, utilising a database of 6,458 Norfolk Island convicts, that the reality was somewhat different: more than half were detained at Norfolk Island without ever receiving a colonial conviction, and only 15% had been reprieved from a death sentence. Furthermore, the overwhelming majority of convicts sent to Norfolk Island had committed non-violent property sentences, and the average length of detention was three years.


On 8 June 1856, the next settlement began on Norfolk Island. These were the descendants of Tahitians and the HMS Bounty mutineers, including those of Fletcher Christian. They resettled from the Pitcairn Islands, which had become too small for their growing population. On 3 May 1856, 193 persons left Pitcairn Islands aboard the "Morayshire". On 8 June 194 persons arrived, a baby having been born in transit. The Pitcairners occupied many of the buildings remaining from the penal settlements, and gradually established traditional farming and whaling industries on the island. Although some families decided to return to Pitcairn in 1858 and 1863, the island's population continued to grow. They accepted additional settlers, who often arrived with whaling fleets.


After the creation of the Commonwealth of Australia in 1901, Norfolk Island was placed under the authority of the new Commonwealth government to be administered as an external territory. During World War II, the island became a key airbase and refuelling depot between Australia and New Zealand, and New Zealand and the Solomon Islands. The airstrip was constructed by Australian, New Zealand and United States servicemen during 1942. Since Norfolk Island fell within New Zealand's area of responsibility it was garrisoned by a New Zealand Army unit known as N Force at a large Army camp which had the capacity to house a 1,500 strong force. N Force relieved a company of the Second Australian Imperial Force. The island proved too remote to come under attack during the war and N Force left the island in February 1944.


Financial problems and a reduction in tourism led to Norfolk Island's administration appealing to the Australian federal government for assistance in 2010. In return, the islanders were to pay income tax for the first time but would be eligible for greater welfare benefits. However, by May 2013 agreement had not been reached and islanders were having to leave to find work and welfare. An agreement was finally signed in Canberra on 12 March 2015 to replace self-government with a local council but against the wishes of the Norfolk Island government. A majority of Norfolk Islanders have objected to the Australian plan to make changes to Norfolk Island without first consulting them and allowing their say with 68% of voters against forced changes.


Norfolk Island is located in the South Pacific Ocean, east of the Australian mainland. Norfolk Island is the main island of the island group the territory encompasses and is located at 29°02′S 167°57′E / 29.033°S 167.950°E / -29.033; 167.950. It has an area of 34.6 square kilometres (13.4 sq mi), with no large-scale internal bodies of water and 32 km (20 mi) of coastline. The island's highest point is Mount Bates (319 metres (1,047 feet) above sea level), located in the northwest quadrant of the island. The majority of the terrain is suitable for farming and other agricultural uses. Phillip Island, the second largest island of the territory, is located at 29°07′S 167°57′E / 29.117°S 167.950°E / -29.117; 167.950, seven kilometres (4.3 miles) south of the main island.


The coastline of Norfolk Island consists, to varying degrees, of cliff faces. A downward slope exists towards Slaughter Bay and Emily Bay, the site of the original colonial settlement of Kingston. There are no safe harbour facilities on Norfolk Island, with loading jetties existing at Kingston and Cascade Bay. All goods not domestically produced are brought in by ship, usually to Cascade Bay. Emily Bay, protected from the Pacific Ocean by a small coral reef, is the only safe area for recreational swimming, although surfing waves can be found at Anson and Ball Bays.


Norfolk Island has 174 native plants; 51 of them are endemic. At least 18 of the endemic species are rare or threatened. The Norfolk Island palm (Rhopalostylis baueri) and the smooth tree-fern (Cyathea brownii), the tallest tree-fern in the world, are common in the Norfolk Island National Park but rare elsewhere on the island. Before European colonization, most of Norfolk Island was covered with subtropical rain forest, the canopy of which was made of Araucaria heterophylla (Norfolk Island pine) in exposed areas, and the palm Rhopalostylis baueri and tree ferns Cyathea brownii and C. australis in moister protected areas. The understory was thick with lianas and ferns covering the forest floor. Only one small tract (5 km2) of rainforest remains, which was declared as the Norfolk Island National Park in 1986.


As a relatively small and isolated oceanic island, Norfolk has few land birds but a high degree of endemicity among them. Many of the endemic species and subspecies have become extinct as a result of massive clearance of the island's native vegetation of subtropical rainforest for agriculture, hunting and persecution as agricultural pests. The birds have also suffered from the introduction of mammals such as rats, cats, pigs and goats, as well as from introduced competitors such as common blackbirds and crimson rosellas.


The Norfolk Island Group Nepean Island is also home to breeding seabirds. The providence petrel was hunted to local extinction by the beginning of the 19th century, but has shown signs of returning to breed on Phillip Island. Other seabirds breeding there include the white-necked petrel, Kermadec petrel, wedge-tailed shearwater, Australasian gannet, red-tailed tropicbird and grey ternlet. The sooty tern (known locally as the whale bird) has traditionally been subject to seasonal egg harvesting by Norfolk Islanders.


Cetaceans were historically abundant around the island as commercial hunts on the island was operating until 1956. Today, numbers of larger whales have disappeared, but even today many species such humpback whale, minke whale, sei whale, and dolphins can be observed close to shores, and scientific surveys have been conducted regularly. Southern right whales were once regular migrants to the Norfolk hence naming the island as the "Middle ground" by whalers, but had been severely depleted by historical hunts, and further by illegal Soviet and Japan whaling, resulting in none of very few, if remnants still live, right whales in these regions along with Lord Howe Island.


Sixty-two percent of islanders are Christians. After the death of the first chaplain Rev G. H. Nobbs in 1884, a Methodist church was formed and in 1891 a Seventh-day Adventist congregation led by one of Nobbs' sons. Some unhappiness with G. H. Nobbs, the more organised and formal ritual of the Church of England service arising from the influence of the Melanesian Mission, decline in spirituality, the influence of visiting American whalers, literature sent by Christians overseas impressed by the Pitcairn story, and the adoption of Seventh-day Adventism by the descendants of the mutineers still on Pitcairn, all contributed to these developments. The Roman Catholic Church began work in 1957 and in the late 1990s a group left the former Methodist (then Uniting Church) and formed a charismatic fellowship. In 2011, 34 percent of the ordinary residents identified as Anglican, 13 percent as Uniting Church, 12 percent as Roman Catholic and three percent as Seventh-day Adventist. Nine percent were from other religions. Twenty four percent had no religion, and seven percent did not indicate a religion. Typical ordinary congregations in any church do not exceed 30 local residents as of 2010[update]. The three older denominations have good facilities. Ministers are usually short-term visitors.


Islanders speak both English and a creole language known as Norfuk, a blend of 18th-century English and Tahitian. The Norfuk language is decreasing in popularity as more tourists travel to the island and more young people leave for work and study reasons; however, there are efforts to keep it alive via dictionaries and the renaming of some tourist attractions to their Norfuk equivalents. In 2004 an act of the Norfolk Island Assembly made it a co-official language of the island. The act is long-titled: "An Act to recognise the Norfolk Island Language (Norf'k) as an official language of Norfolk Island." The "language known as 'Norf'k'" is described as the language "that is spoken by descendants of the first free settlers of Norfolk Island who were descendants of the settlers of Pitcairn Island". The act recognises and protects use of the language but does not require it; in official use, it must be accompanied by an accurate translation into English. 32% of the total population reported speaking a language other than English in the 2011 census, and just under three-quarters of the ordinarily resident population could speak Norfuk.


Norfolk Island is the only non-mainland Australian territory to have achieved self-governance. The Norfolk Island Act 1979, passed by the Parliament of Australia in 1979, is the Act under which the island was governed until the passing of the Norfolk Island Legislation Amendment Act 2015. The Australian government maintains authority on the island through an Administrator, currently Gary Hardgrave. From 1979 to 2015, a Legislative Assembly was elected by popular vote for terms of not more than three years, although legislation passed by the Australian Parliament could extend its laws to the territory at will, including the power to override any laws made by the assembly.


The Assembly consisted of nine seats, with electors casting nine equal votes, of which no more than two could be given to any individual candidate. It is a method of voting called a "weighted first past the post system". Four of the members of the Assembly formed the Executive Council, which devised policy and acted as an advisory body to the Administrator. The last Chief Minister of Norfolk Island was Lisle Snell. Other ministers included: Minister for Tourism, Industry and Development; Minister for Finance; Minister for Cultural Heritage and Community Services; and Minister for Environment.


Disagreements over the island's relationship with Australia were put in sharper relief by a 2006 review undertaken by the Australian government. Under the more radical of two models proposed in the review, the island's legislative assembly would have been reduced to the status of a local council. However, in December 2006, citing the "significant disruption" that changes to the governance would impose on the island's economy, the Australian government ended the review leaving the existing governance arrangements unaltered.


It was announced on 19 March 2015 that self-governance for the island would be revoked by the Commonwealth and replaced by a local council with the state of New South Wales providing services to the island. A reason given was that the island had never gained self-sufficiency and was being heavily subsidised by the Commonwealth, by $12.5 million in 2015 alone. It meant that residents would have to start paying Australian income tax, but they would also be covered by Australian welfare schemes such as Centrelink and Medicare.


The Norfolk Island Legislative Assembly decided to hold a referendum on the proposal. On 8 May 2015, voters were asked if Norfolk Islanders should freely determine their political status and their economic, social and cultural development, and to "be consulted at referendum or plebiscite on the future model of governance for Norfolk Island before such changes are acted upon by the Australian parliament". 68% out of 912 voters voted in favour. The Norfolk Island Chief Minister, Lisle Snell, said that "the referendum results blow a hole in Canberra's assertion that the reforms introduced before the Australian Parliament that propose abolishing the Legislative Assembly and Norfolk Island Parliament were overwhelmingly supported by the people of Norfolk Island".


Norfolk Island was originally a colony acquired by settlement but was never within the British Settlements Act. It was accepted as a territory of Australia, separate from any state, by the Norfolk Island Act 1913 (Cth), passed under the territories power (Constitution section 122) and made effective in 1914. In 1976 the High Court of Australia held unanimously that Norfolk Island is a part of the Commonwealth. Again, in 2007 the High Court of Australia affirmed the validity of legislation that made Australian citizenship a necessary qualification for voting for, and standing for election to, the Legislative Assembly of Norfolk Island.


The island is subject to separate immigration controls from the remainder of Australia. Until recently immigration to Norfolk Island even by other Australian citizens was heavily restricted. In 2012, immigration controls were relaxed with the introduction of an Unrestricted Entry Permit for all Australian and New Zealand citizens upon arrival and the option to apply for residency; the only criteria are to pass a police check and be able to pay into the local health scheme. From 1 July 2016, the Australian migration system will replace the immigration arrangements currently maintained by the Norfolk Island Government.


Australian citizens and residents from other parts of the nation now have automatic right of residence on the island after meeting these criteria (Immigration (Amendment No. 2) Act 2012). Australian citizens must carry either a passport or a Document of Identity to travel to Norfolk Island. Citizens of all other nations must carry a passport to travel to Norfolk Island even if arriving from other parts of Australia. Holders of Australian visas who travel to Norfolk Island have departed the Australian Migration Zone. Unless they hold a multiple-entry visa, the visa will have ceased; in which case they will require another visa to re-enter mainland Australia.


Non-Australian citizens who are Australian permanent residents should be aware that during their stay on Norfolk Island they are "outside of Australia" for the purposes of the Migration Act. This means that not only will they need a still-valid migrant visa or Resident return visa to return from Norfolk Island to the mainland, but also the time spent in Norfolk Island will not be counted for satisfying the residence requirement for obtaining a Resident return visa in the future. On the other hand, as far as Australian nationality law is concerned, Norfolk Island is a part of Australia, and any time spent by an Australian permanent resident on Norfolk Island will count as time spent in Australia for the purpose of applying for Australian citizenship.


Norfolk Island Hospital is the only medical centre on the island. Medicare and the Pharmaceutical Benefits Scheme do not cover Norfolk Island. All visitors to Norfolk Island, including Australians, are recommended to purchase travel insurance. Although the hospital can perform minor surgery, serious medical conditions are not permitted to be treated on the island and patients are flown back to mainland Australia. Air charter transport can cost in the order of A$30,000. For serious emergencies, medical evacuations are provided by the Royal Australian Air Force. The island has one ambulance staffed by St John Ambulance Australia volunteers.


The Australian government controls the exclusive economic zone (EEZ) and revenue from it extending 200 nautical miles (370 km) around Norfolk Island (roughly 428,000km2) and territorial sea claims to three nautical miles (6 km) from the island. There is a strong belief on the island that some of the revenue generated from Norfolk's EEZ should be available to providing services such as health and infrastructure on the island, which the island has been responsible for, similar to how the Northern Territory is able to access revenue from their mineral resources. The exclusive economic zone provides the islanders with fish, its only major natural resource. Norfolk Island has no direct control over any marine areas but has an agreement with the Commonwealth through the Australian Fisheries Management Authority (AFMA) to fish "recreationally" in a small section of the EEZ known locally as "the Box". While there is speculation that the zone may include oil and gas deposits, this is not proven. There are no major arable lands or permanent farmlands, though about 25 per cent of the island is a permanent pasture. There is no irrigated land. The island uses the Australian dollar as its currency.


Residents of Norfolk Island do not pay Australian federal taxes, creating a tax haven for locals and visitors alike. Because there is no income tax, the island's legislative assembly raises money through an import duty, fuel levy, medicare levy, GST of 12% and local/international phone calls. In a move that apparently surprised many islanders the Chief Minister of Norfolk Island, David Buffett, announced on 6 November 2010 that the island would voluntarily surrender its tax free status in return for a financial bailout from the federal government to cover significant debts. The introduction of income taxation will now come into effect on July 1, 2016, with a variation of opinion on the island about these changes but with many understanding that for the island's governance to continue there is a need to pay into the commonwealth revenue pool so that the island can have assistance in supporting its delivery of State government responsibilities such as health, education, medicare, and infrastructure. Prior to these reforms residents of Norfolk Island were not entitled to social services. It appears that the reforms do extend to companies and trustees and not only individuals.


As of 2004[update], 2532 telephone main lines are in use, a mix of analog (2500) and digital (32) circuits. Satellite communications services are planned.[citation needed] There is one locally based radio station (Radio Norfolk 89.9FM), broadcasting on both AM and FM frequencies. There is also one TV station, Norfolk TV, featuring local programming, plus transmitters for Australian channels ABC, SBS, Imparja Television and Southern Cross Television. The Internet country code top-level domain (ccTLD) is .nf.


There are no railways, waterways, ports or harbours on the island. Loading jetties are located at Kingston and Cascade, but ships cannot get close to either of them. When a supply ship arrives, it is emptied by whaleboats towed by launches, five tonnes at a time. Which jetty is used depends on the prevailing weather on the day. The jetty on the leeward side of the island is often used. If the wind changes significantly during unloading/loading, the ship will move around to the other side. Visitors often gather to watch the activity when a supply ship arrives.


Burke was born in Dublin, Ireland. His mother Mary née Nagle (c. 1702 – 1770) was a Roman Catholic who hailed from a déclassé County Cork family (and a cousin of Nano Nagle), whereas his father, a successful solicitor, Richard (died 1761), was a member of the Church of Ireland; it remains unclear whether this is the same Richard Burke who converted from Catholicism. The Burke dynasty descends from an Anglo-Norman knight surnamed de Burgh (latinised as de Burgo) who arrived in Ireland in 1185 following Henry II of England's 1171 invasion of Ireland.


In 1744, Burke started at Trinity College Dublin, a Protestant establishment, which up until 1793, did not permit Catholics to take degrees. In 1747, he set up a debating society, "Edmund Burke's Club", which, in 1770, merged with TCD's Historical Club to form the College Historical Society; it is the oldest undergraduate society in the world. The minutes of the meetings of Burke's Club remain in the collection of the Historical Society. Burke graduated from Trinity in 1748. Burke's father wanted him to read Law, and with this in mind he went to London in 1750, where he entered the Middle Temple, before soon giving up legal study to travel in Continental Europe. After eschewing the Law, he pursued a livelihood through writing.


Burke claimed that Bolingbroke's arguments against revealed religion could apply to all social and civil institutions as well. Lord Chesterfield and Bishop Warburton (and others) initially thought that the work was genuinely by Bolingbroke rather than a satire. All the reviews of the work were positive, with critics especially appreciative of Burke's quality of writing. Some reviewers failed to notice the ironic nature of the book, which led to Burke stating in the preface to the second edition (1757) that it was a satire.


Richard Hurd believed that Burke's imitation was near-perfect and that this defeated his purpose: an ironist "should take care by a constant exaggeration to make the ridicule shine through the Imitation. Whereas this Vindication is everywhere enforc'd, not only in the language, and on the principles of L. Bol., but with so apparent, or rather so real an earnestness, that half his purpose is sacrificed to the other". A minority of scholars have taken the position that, in fact, Burke did write the Vindication in earnest, later disowning it only for political reasons.


On 25 February 1757, Burke signed a contract with Robert Dodsley to write a "history of England from the time of Julius Caesar to the end of the reign of Queen Anne", its length being eighty quarto sheets (640 pages), nearly 400,000 words. It was to be submitted for publication by Christmas 1758. Burke completed the work to the year 1216 and stopped; it was not published until after Burke's death, being included in an 1812 collection of his works, entitled An Essay Towards an Abridgement of the English History. G. M. Young did not value Burke's history and claimed that it was "demonstrably a translation from the French". Lord Acton, on commenting on the story that Burke stopped his history because David Hume published his, said "it is ever to be regretted that the reverse did not occur".


During the year following that contract, with Dodsley, Burke founded the influential Annual Register, a publication in which various authors evaluated the international political events of the previous year. The extent to which Burke contributed to the Annual Register is unclear: in his biography of Burke, Robert Murray quotes the Register as evidence of Burke's opinions, yet Philip Magnus in his biography does not cite it directly as a reference. Burke remained the chief editor of the publication until at least 1789 and there is no evidence that any other writer contributed to it before 1766.


At about this same time, Burke was introduced to William Gerard Hamilton (known as "Single-speech Hamilton"). When Hamilton was appointed Chief Secretary for Ireland, Burke accompanied him to Dublin as his private secretary, a position he held for three years. In 1765 Burke became private secretary to the liberal Whig statesman, Charles, Marquess of Rockingham, then Prime Minister of Great Britain, who remained Burke's close friend and associate until his untimely death in 1782. Rockingham also introduced Burke as a Freemason.


Burke took a leading role in the debate regarding the constitutional limits to the executive authority of the king. He argued strongly against unrestrained royal power and for the role of political parties in maintaining a principled opposition capable of preventing abuses, either by the monarch, or by specific factions within the government. His most important publication in this regard was his Thoughts on the Cause of the Present Discontents of 23 April 1770. Burke identified the "discontents" as stemming from the "secret influence" of a neo-Tory group he labelled as, the "king's friends", whose system "comprehending the exterior and interior administrations, is commonly called, in the technical language of the Court, Double Cabinet". Britain needed a party with "an unshaken adherence to principle, and attachment to connexion, against every allurement of interest". Party divisions "whether operating for good or evil, are things inseparable from free government".


In May 1778, Burke supported a parliamentary motion revising restrictions on Irish trade. His constituents, citizens of the great trading city of Bristol, however urged Burke to oppose free trade with Ireland. Burke resisted their protestations and said: "If, from this conduct, I shall forfeit their suffrages at an ensuing election, it will stand on record an example to future representatives of the Commons of England, that one man at least had dared to resist the desires of his constituents when his judgment assured him they were wrong".


Burke was not merely presenting a peace agreement to Parliament; rather, he stepped forward with four reasons against using force, carefully reasoned. He laid out his objections in an orderly manner, focusing on one before moving to the next. His first concern was that the use of force would have to be temporary, and that the uprisings and objections to British governance in America would not be. Second, Burke worried about the uncertainty surrounding whether Britain would win a conflict in America. "An armament", Burke said, "is not a victory". Third, Burke brought up the issue of impairment; it would do the British Government no good to engage in a scorched earth war and have the object they desired (America) become damaged or even useless. The American colonists could always retreat into the mountains, but the land they left behind would most likely be unusable, whether by accident or design. The fourth and final reason to avoid the use of force was experience; the British had never attempted to rein in an unruly colony by force, and they did not know if it could be done, let alone accomplished thousands of miles away from home. Not only were all of these concerns reasonable, but some turned out to be prophetic – the American colonists did not surrender, even when things looked extremely bleak, and the British were ultimately unsuccessful in their attempts to win a war fought on American soil.


Among the reasons this speech was so greatly admired was its passage on Lord Bathurst (1684–1775); Burke describes an angel in 1704 prophesying to Bathurst the future greatness of England and also of America: "Young man, There is America – which at this day serves little more than to amuse you with stories of savage men, and uncouth manners; yet shall, before you taste of death, shew itself equal to the whole of that commerce which now attracts the envy of the world". Samuel Johnson was so irritated at hearing it continually praised, that he made a parody of it, where the devil appears to a young Whig and predicts that in short time, Whiggism will poison even the paradise of America!


The administration of Lord North (1770–1782) tried to defeat the colonist rebellion by military force. British and American forces clashed in 1775 and, in 1776, came the American Declaration of Independence. Burke was appalled by celebrations in Britain of the defeat of the Americans at New York and Pennsylvania. He claimed the English national character was being changed by this authoritarianism. Burke wrote: "As to the good people of England, they seem to partake every day more and more of the Character of that administration which they have been induced to tolerate. I am satisfied, that within a few years there has been a great Change in the National Character. We seem no longer that eager, inquisitive, jealous, fiery people, which we have been formerly".


The Paymaster General Act 1782 ended the post as a lucrative sinecure. Previously, Paymasters had been able to draw on money from HM Treasury at their discretion. Now they were required to put the money they had requested to withdraw from the Treasury into the Bank of England, from where it was to be withdrawn for specific purposes. The Treasury would receive monthly statements of the Paymaster's balance at the Bank. This act was repealed by Shelburne's administration, but the act that replaced it repeated verbatim almost the whole text of the Burke Act.


Burke was a leading sceptic with respect to democracy. While admitting that theoretically, in some cases it might be desirable, he insisted a democratic government in Britain in his day would not only be inept, but also oppressive. He opposed democracy for three basic reasons. First, government required a degree of intelligence and breadth of knowledge of the sort that occurred rarely among the common people. Second, he thought that if they had the vote, common people had dangerous and angry passions that could be aroused easily by demagogues; he feared that the authoritarian impulses that could be empowered by these passions would undermine cherished traditions and established religion, leading to violence and confiscation of property. Third, Burke warned that democracy would create a tyranny over unpopular minorities, who needed the protection of the upper classes.


For years Burke pursued impeachment efforts against Warren Hastings, formerly Governor-General of Bengal, that resulted in the trial during 1786. His interaction with the British dominion of India began well before Hastings' impeachment trial. For two decades prior to the impeachment, Parliament had dealt with the Indian issue. This trial was the pinnacle of years of unrest and deliberation. In 1781 Burke was first able to delve into the issues surrounding the East India Company when he was appointed Chairman of the Commons Select Committee on East Indian Affairs—from that point until the end of the trial; India was Burke's primary concern. This committee was charged "to investigate alleged injustices in Bengal, the war with Hyder Ali, and other Indian difficulties". While Burke and the committee focused their attention on these matters, a second 'secret' committee was formed to assess the same issues. Both committee reports were written by Burke. Among other purposes, the reports conveyed to the Indian princes that Britain would not wage war on them, along with demanding that the HEIC recall Hastings. This was Burke's first call for substantive change regarding imperial practices. When addressing the whole House of Commons regarding the committee report, Burke described the Indian issue as one that "began 'in commerce' but 'ended in empire.'"


On 4 April 1786, Burke presented the Commons with the Article of Charge of High Crimes and Misdemeanors against Hastings. The impeachment in Westminster Hall, which did not begin until 14 February 1788, would be the "first major public discursive event of its kind in England", bringing the morality and duty of imperialism to the forefront of public perception. Burke already was known for his eloquent rhetorical skills and his involvement in the trial only enhanced its popularity and significance. Burke's indictment, fuelled by emotional indignation, branded Hastings a 'captain-general of iniquity'; who never dined without 'creating a famine'; whose heart was 'gangrened to the core', and who resembled both a 'spider of Hell' and a 'ravenous vulture devouring the carcasses of the dead'. The House of Commons eventually impeached Hastings, but subsequently, the House of Lords acquitted him of all charges.


Initially, Burke did not condemn the French Revolution. In a letter of 9 August 1789, Burke wrote: "England gazing with astonishment at a French struggle for Liberty and not knowing whether to blame or to applaud! The thing indeed, though I thought I saw something like it in progress for several years, has still something in it paradoxical and Mysterious. The spirit it is impossible not to admire; but the old Parisian ferocity has broken out in a shocking manner". The events of 5–6 October 1789, when a crowd of Parisian women marched on Versailles to compel King Louis XVI to return to Paris, turned Burke against it. In a letter to his son, Richard Burke, dated 10 October he said: "This day I heard from Laurence who has sent me papers confirming the portentous state of France—where the Elements which compose Human Society seem all to be dissolved, and a world of Monsters to be produced in the place of it—where Mirabeau presides as the Grand Anarch; and the late Grand Monarch makes a figure as ridiculous as pitiable". On 4 November Charles-Jean-François Depont wrote to Burke, requesting that he endorse the Revolution. Burke replied that any critical language of it by him should be taken "as no more than the expression of doubt" but he added: "You may have subverted Monarchy, but not recover'd freedom". In the same month he described France as "a country undone". Burke's first public condemnation of the Revolution occurred on the debate in Parliament on the army estimates on 9 February 1790, provoked by praise of the Revolution by Pitt and Fox:


In January 1790, Burke read Dr. Richard Price's sermon of 4 November 1789 entitled, A Discourse on the Love of our Country, to the Revolution Society. That society had been founded to commemorate the Glorious Revolution of 1688. In this sermon Price espoused the philosophy of universal "Rights of Men". Price argued that love of our country "does not imply any conviction of the superior value of it to other countries, or any particular preference of its laws and constitution of government". Instead, Price asserted that Englishmen should see themselves "more as citizens of the world than as members of any particular community".


Immediately after reading Price's sermon, Burke wrote a draft of what eventually became, Reflections on the Revolution in France. On 13 February 1790, a notice in the press said that shortly, Burke would publish a pamphlet on the Revolution and its British supporters, however he spent the year revising and expanding it. On 1 November he finally published the Reflections and it was an immediate best-seller. Priced at five shillings, it was more expensive than most political pamphlets, but by the end of 1790, it had gone through ten printings and sold approximately 17,500 copies. A French translation appeared on 29 November and on 30 November the translator, Pierre-Gaëton Dupont, wrote to Burke saying 2,500 copies had already been sold. The French translation ran to ten printings by June 1791.


Burke put forward that "We fear God, we look up with awe to kings; with affection to parliaments; with duty to magistrates; with reverence to priests; and with respect to nobility. Why? Because when such ideas are brought before our minds, it is natural to be so affected". Burke defended this prejudice on the grounds that it is "the general bank and capital of nations, and of ages" and superior to individual reason, which is small in comparison. "Prejudice", Burke claimed, "is of ready application in the emergency; it previously engages the mind in a steady course of wisdom and virtue, and does not leave the man hesitating in the moment of decision, skeptical, puzzled, and unresolved. Prejudice renders a man's virtue his habit". Burke criticised social contract theory by claiming that society is indeed, a contract, but "a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born".


The most famous passage in Burke's Reflections was his description of the events of 5–6 October 1789 and the part of Marie-Antoinette in them. Burke's account differs little from modern historians who have used primary sources. His use of flowery language to describe it, however, provoked both praise and criticism. Philip Francis wrote to Burke saying that what he wrote of Marie-Antoinette was "pure foppery". Edward Gibbon, however, reacted differently: "I adore his chivalry". Burke was informed by an Englishman who had talked with the Duchesse de Biron, that when Marie-Antoinette was reading the passage, she burst into tears and took considerable time to finish reading it. Price had rejoiced that the French king had been "led in triumph" during the October Days, but to Burke this symbolised the opposing revolutionary sentiment of the Jacobins and the natural sentiments of those who shared his own view with horror—that the ungallant assault on Marie-Antoinette—was a cowardly attack on a defenceless woman.


Louis XVI translated the Reflections "from end to end" into French. Fellow Whig MPs Richard Sheridan and Charles James Fox, disagreed with Burke and split with him. Fox thought the Reflections to be "in very bad taste" and "favouring Tory principles". Other Whigs such as the Duke of Portland and Earl Fitzwilliam privately agreed with Burke, but did not wish for a public breach with their Whig colleagues. Burke wrote on 29 November 1790: "I have received from the Duke of Portland, Lord Fitzwilliam, the Duke of Devonshire, Lord John Cavendish, Montagu (Frederick Montagu MP), and a long et cetera of the old Stamina of the Whiggs a most full approbation of the principles of that work and a kind indulgence to the execution". The Duke of Portland said in 1791 that when anyone criticised the Reflections to him, he informed them that he had recommended the book to his sons as containing the true Whig creed.


Burke's Reflections sparked a pamphlet war. Thomas Paine penned the Rights of Man in 1791 as a response to Burke; Mary Wollstonecraft published A Vindication of the Rights of Men and James Mackintosh wrote Vindiciae Gallicae. Mackintosh was the first to see the Reflections as "the manifesto of a Counter Revolution". Mackintosh later agreed with Burke's views, remarking in December 1796 after meeting him, that Burke was "minutely and accurately informed, to a wonderful exactness, with respect to every fact relating to the French Revolution". Mackintosh later said: "Burke was one of the first thinkers as well as one of the greatest orators of his time. He is without parallel in any age, excepting perhaps Lord Bacon and Cicero; and his works contain an ampler store of political and moral wisdom than can be found in any other writer whatever".


In November 1790, François-Louis-Thibault de Menonville, a member of the National Assembly of France, wrote to Burke, praising Reflections and requesting more "very refreshing mental food" that he could publish. This Burke did in April 1791 when he published A Letter to a Member of the National Assembly. Burke called for external forces to reverse the revolution and included an attack on the late French philosopher Jean-Jacques Rousseau, as being the subject of a personality cult that had developed in revolutionary France. Although Burke conceded that Rousseau sometimes showed "a considerable insight into human nature" he mostly was critical. Although he did not meet Rousseau on his visit to Britain in 1766–7 Burke was a friend of David Hume, with whom Rousseau had stayed. Burke said Rousseau "entertained no principle either to influence of his heart, or to guide his understanding—but vanity"—which he "was possessed to a degree little short of madness". He also cited Rousseau's Confessions as evidence that Rousseau had a life of "obscure and vulgar vices" that was not "chequered, or spotted here and there, with virtues, or even distinguished by a single good action". Burke contrasted Rousseau's theory of universal benevolence and his having sent his children to a foundling hospital: "a lover of his kind, but a hater of his kindred".


These events and the disagreements that arose from them within the Whig Party, led to its break-up and to the rupture of Burke's friendship with Fox. In debate in Parliament on Britain's relations with Russia, Fox praised the principles of the revolution, although Burke was not able to reply at this time as he was "overpowered by continued cries of question from his own side of the House". When Parliament was debating the Quebec Bill for a constitution for Canada, Fox praised the revolution and criticised some of Burke's arguments, such as hereditary power. On 6 May 1791, during another debate in Parliament on the Quebec Bill, Burke used the opportunity to answer Fox, and to condemn the new French Constitution and "the horrible consequences flowing from the French idea of the Rights of Man". Burke asserted that those ideas were the antithesis of both the British and the American constitutions. Burke was interrupted, and Fox intervened, saying that Burke should be allowed to carry on with his speech. A vote of censure was moved against Burke, however, for noticing the affairs of France, which was moved by Lord Sheffield and seconded by Fox. Pitt made a speech praising Burke, and Fox made a speech—both rebuking and complimenting Burke. He questioned the sincerity of Burke, who seemed to have forgotten the lessons he had learned from him, quoting from Burke's own speeches of fourteen and fifteen years before.


At this point, Fox whispered that there was "no loss of friendship". "I regret to say there is", Burke replied, "I have indeed made a great sacrifice; I have done my duty though I have lost my friend. There is something in the detested French constitution that envenoms every thing it touches". This provoked a reply from Fox, yet he was unable to give his speech for some time since he was overcome with tears and emotion, he appealed to Burke to remember their inalienable friendship, but also repeated his criticisms of Burke and uttered "unusually bitter sarcasms". This only aggravated the rupture between the two men. Burke demonstrated his separation from the party on 5 June 1791 by writing to Fitzwilliam, declining money from him.


Burke knew that many members of the Whig Party did not share Fox's views and he wanted to provoke them into condemning the French Revolution. Burke wrote that he wanted to represent the whole Whig party "as tolerating, and by a toleration, countenancing those proceedings" so that he could "stimulate them to a public declaration of what every one of their acquaintance privately knows to be...their sentiments". Therefore, on 3 August 1791 Burke published his Appeal from the New to the Old Whigs, in which he renewed his criticism of the radical revolutionary programmes inspired by the French Revolution and attacked the Whigs who supported them, as holding principles contrary to those traditionally held by the Whig party.


Although Whig grandees such as Portland and Fitzwilliam privately agreed with Burke's Appeal, they wished he had used more moderate language. Fitzwilliam saw the Appeal as containing "the doctrines I have sworn by, long and long since". Francis Basset, a backbench Whig MP, wrote to Burke: "...though for reasons which I will not now detail I did not then deliver my sentiments, I most perfectly differ from Mr. Fox & from the great Body of opposition on the French Revolution". Burke sent a copy of the Appeal to the king and the king requested a friend to communicate to Burke that he had read it "with great Satisfaction". Burke wrote of its reception: "Not one word from one of our party. They are secretly galled. They agree with me to a title; but they dare not speak out for fear of hurting Fox. ... They leave me to myself; they see that I can do myself justice". Charles Burney viewed it as "a most admirable book—the best & most useful on political subjects that I have ever seen" but believed the differences in the Whig Party between Burke and Fox should not be aired publicly.


Burke supported the war against revolutionary France, seeing Britain as fighting on the side of the royalists and émigres in a civil war, rather than fighting against the whole nation of France. Burke also supported the royalist uprising in La Vendée, describing it on 4 November 1793 in a letter to William Windham, as "the sole affair I have much heart in". Burke wrote to Henry Dundas on 7 October urging him to send reinforcements there, as he viewed it as the only theatre in the war that might lead to a march on Paris. Dundas did not follow Burke's advice, however.


Burke believed the Government was not taking the uprising seriously enough, a view reinforced by a letter he had received from the Prince Charles of France (S.A.R. le comte d'Artois), dated 23 October, requesting that he intercede on behalf of the royalists to the Government. Burke was forced to reply on 6 November: "I am not in His Majesty's Service; or at all consulted in his Affairs". Burke published his Remarks on the Policy of the Allies with Respect to France, begun in October, where he said: "I am sure every thing has shewn us that in this war with France, one Frenchman is worth twenty foreigners. La Vendée is a proof of this".


On 20 June 1794, Burke received a vote of thanks from the Commons for his services in the Hastings Trial and he immediately resigned his seat, being replaced by his son Richard. A tragic blow fell upon Burke with the loss of Richard in August 1794, to whom he was tenderly attached, and in whom he saw signs of promise, which were not patent to others and which, in fact, appear to have been non-existent (though this view may have rather reflected the fact that Richard Burke had worked successfully in the early battle for Catholic emancipation). King George III, whose favour he had gained by his attitude on the French Revolution, wished to create him Earl of Beaconsfield, but the death of his son deprived the opportunity of such an honour and all its attractions, so the only award he would accept was a pension of £2,500. Even this modest reward was attacked by the Duke of Bedford and the Earl of Lauderdale, to whom Burke replied in his Letter to a Noble Lord (1796): "It cannot at this time be too often repeated; line upon line; precept upon precept; until it comes into the currency of a proverb, To innovate is not to reform". He argued that he was rewarded on merit, but the Duke of Bedford received his rewards from inheritance alone, his ancestor being the original pensioner: "Mine was from a mild and benevolent sovereign; his from Henry the Eighth". Burke also hinted at what would happen to such people if their revolutionary ideas were implemented, and included a description of the British constitution:


Burke's last publications were the Letters on a Regicide Peace (October 1796), called forth by negotiations for peace with France by the Pitt government. Burke regarded this as appeasement, injurious to national dignity and honour. In his Second Letter, Burke wrote of the French Revolutionary Government: "Individuality is left out of their scheme of government. The State is all in all. Everything is referred to the production of force; afterwards, everything is trusted to the use of it. It is military in its principle, in its maxims, in its spirit, and in all its movements. The State has dominion and conquest for its sole objects—dominion over minds by proselytism, over bodies by arms".


This is held to be the first explanation of the modern concept of totalitarian state. Burke regarded the war with France as ideological, against an "armed doctrine". He wished that France would not be partitioned due to the effect this would have on the balance of power in Europe, and that the war was not against France, but against the revolutionaries governing her. Burke said: "It is not France extending a foreign empire over other nations: it is a sect aiming at universal empire, and beginning with the conquest of France".


In November 1795, there was a debate in Parliament on the high price of corn and Burke wrote a memorandum to Pitt on the subject. In December Samuel Whitbread MP introduced a bill giving magistrates the power to fix minimum wages and Fox said he would vote for it. This debate probably led Burke to editing his memorandum, as there appeared a notice that Burke would soon publish a letter on the subject to the Secretary of the Board of Agriculture, Arthur Young; but he failed to complete it. These fragments were inserted into the memorandum after his death and published posthumously in 1800 as, Thoughts and Details on Scarcity. In it, Burke expounded "some of the doctrines of political economists bearing upon agriculture as a trade". Burke criticised policies such as maximum prices and state regulation of wages, and set out what the limits of government should be:


Writing to a friend in May 1795, Burke surveyed the causes of discontent: "I think I can hardly overrate the malignity of the principles of Protestant ascendency, as they affect Ireland; or of Indianism [i.e. corporate tyranny, as practiced by the British East Indies Company], as they affect these countries, and as they affect Asia; or of Jacobinism, as they affect all Europe, and the state of human society itself. The last is the greatest evil". By March 1796, however Burke had changed his mind: "Our Government and our Laws are beset by two different Enemies, which are sapping its foundations, Indianism, and Jacobinism. In some Cases they act separately, in some they act in conjunction: But of this I am sure; that the first is the worst by far, and the hardest to deal with; and for this amongst other reasons, that it weakens discredits, and ruins that force, which ought to be employed with the greatest Credit and Energy against the other; and that it furnishes Jacobinism with its strongest arms against all formal Government".


Burke believed that property was essential to human life. Because of his conviction that people desire to be ruled and controlled, the division of property formed the basis for social structure, helping develop control within a property-based hierarchy. He viewed the social changes brought on by property as the natural order of events, which should be taking place as the human race progressed. With the division of property and the class system, he also believed that it kept the monarch in check to the needs of the classes beneath the monarch. Since property largely aligned or defined divisions of social class, class too, was seen as natural—part of a social agreement that the setting of persons into different classes, is the mutual benefit of all subjects. Concern for property is not Burke's only influence. As Christopher Hitchens summarises, "If modern conservatism can be held to derive from Burke, it is not just because he appealed to property owners in behalf of stability but also because he appealed to an everyday interest in the preservation of the ancestral and the immemorial."


In the nineteenth century Burke was praised by both liberals and conservatives. Burke's friend Philip Francis wrote that Burke "was a man who truly & prophetically foresaw all the consequences which would rise from the adoption of the French principles" but because Burke wrote with so much passion, people were doubtful of his arguments. William Windham spoke from the same bench in the House of Commons as Burke had, when he had separated from Fox, and an observer said Windham spoke "like the ghost of Burke" when he made a speech against peace with France in 1801. William Hazlitt, a political opponent of Burke, regarded him as amongst his three favourite writers (the others being Junius and Rousseau), and made it "a test of the sense and candour of any one belonging to the opposite party, whether he allowed Burke to be a great man". William Wordsworth was originally a supporter of the French Revolution and attacked Burke in 'A Letter to the Bishop of Llandaff' (1793), but by the early nineteenth century he had changed his mind and came to admire Burke. In his Two Addresses to the Freeholders of Westmorland Wordsworth called Burke "the most sagacious Politician of his age" whose predictions "time has verified". He later revised his poem The Prelude to include praise of Burke ("Genius of Burke! forgive the pen seduced/By specious wonders") and portrayed him as an old oak. Samuel Taylor Coleridge came to have a similar conversion: he had criticised Burke in The Watchman, but in his Friend (1809–10) Coleridge defended Burke from charges of inconsistency. Later, in his Biographia Literaria (1817) Coleridge hails Burke as a prophet and praises Burke for referring "habitually to principles. He was a scientific statesman; and therefore a seer". Henry Brougham wrote of Burke: "... all his predictions, save one momentary expression, had been more than fulfilled: anarchy and bloodshed had borne sway in France; conquest and convulsion had desolated Europe...the providence of mortals is not often able to penetrate so far as this into futurity". George Canning believed that Burke's Reflections "has been justified by the course of subsequent events; and almost every prophecy has been strictly fulfilled". In 1823 Canning wrote that he took Burke's "last works and words [as] the manual of my politics". The Conservative Prime Minister Benjamin Disraeli "was deeply penetrated with the spirit and sentiment of Burke's later writings".


The 19th-century Liberal Prime Minister William Ewart Gladstone considered Burke "a magazine of wisdom on Ireland and America" and in his diary recorded: "Made many extracts from Burke—sometimes almost divine". The Radical MP and anti-Corn Law activist Richard Cobden often praised Burke's Thoughts and Details on Scarcity. The Liberal historian Lord Acton considered Burke one of the three greatest Liberals, along with William Gladstone and Thomas Babington Macaulay. Lord Macaulay recorded in his diary: "I have now finished reading again most of Burke's works. Admirable! The greatest man since Milton". The Gladstonian Liberal MP John Morley published two books on Burke (including a biography) and was influenced by Burke, including his views on prejudice. The Cobdenite Radical Francis Hirst thought Burke deserved "a place among English libertarians, even though of all lovers of liberty and of all reformers he was the most conservative, the least abstract, always anxious to preserve and renovate rather than to innovate. In politics he resembled the modern architect who would restore an old house instead of pulling it down to construct a new one on the site". Burke's Reflections on the Revolution in France was controversial at the time of its publication, but after his death, it was to become his best known and most influential work, and a manifesto for Conservative thinking.


The historian Piers Brendon asserts that Burke laid the moral foundations for the British Empire, epitomised in the trial of Warren Hastings, that was ultimately to be its undoing: when Burke stated that "The British Empire must be governed on a plan of freedom, for it will be governed by no other", this was "...an ideological bacillus that would prove fatal. This was Edmund Burke's paternalistic doctrine that colonial government was a trust. It was to be so exercised for the benefit of subject people that they would eventually attain their birthright—freedom". As a consequence of this opinion, Burke objected to the opium trade, which he called a "smuggling adventure" and condemned "the great Disgrace of the British character in India".


Burke's religious writing comprises published works and commentary on the subject of religion. Burke's religious thought was grounded in the belief that religion is the foundation of civil society. He sharply criticised deism and atheism, and emphasised Christianity as a vehicle of social progress. Born in Ireland to a Catholic mother and a Protestant father, Burke vigorously defended the Anglican Church, but also demonstrated sensitivity to Catholic concerns. He linked the conservation of a state (established) religion with the preservation of citizens' constitutional liberties and highlighted Christianity's benefit not only to the believer's soul, but also to political arrangements.


The Independent State of Samoa ( Samoan: Malo Sa 'oloto Tuto 'atasi o Sāmoa, IPA: [ˌsaːˈmoa]), commonly known as Samoa (Samoan: Sāmoa) and formerly known as Western Samoa, is a Unitary Parliamentary Republic with eleven administrative divisions. The two main islands are Savai'i and Upolu with four smaller islands surrounding the landmasses. The capital city is Apia. The Lapita people discovered and settled the Samoan islands around 3,500 years ago. They developed a unique language and cultural identity.


The origins of the Samoans are closely studied in modern research about Polynesia in various scientific disciplines such as genetics, linguistics and anthropology. Scientific research is ongoing, although a number of different theories exist; including one proposing that the Samoans originated from Austronesian predecessors during the terminal eastward Lapita expansion period from Southeast Asia and Melanesia between 2,500 and 1,500 BCE. The Samoan origins are currently being reassessed due to new scientific evidence and carbon dating findings from 2003 and onwards.


Mission work in Samoa had begun in late 1830 by John Williams, of the London Missionary Society arriving in Sapapali'i from The Cook Islands and Tahiti. According to Barbara A. West, "The Samoans were also known to engage in ‘headhunting', a ritual of war in which a warrior took the head of his slain opponent to give to his leader, thus proving his bravery." However, Robert Louis Stevenson, who lived in Samoa from 1889 until his death in 1894, wrote in A Footnote to History: Eight Years of Trouble in Samoa, "… the Samoans are gentle people."


Britain also sent troops to protect British business enterprise, harbour rights, and consulate office. This was followed by an eight-year civil war, during which each of the three powers supplied arms, training and in some cases combat troops to the warring Samoan parties. The Samoan crisis came to a critical juncture in March 1889 when all three colonial contenders sent warships into Apia harbour, and a larger-scale war seemed imminent. A massive storm on 15 March 1889 damaged or destroyed the warships, ending the military conflict.


From the end of World War I until 1962, New Zealand controlled Samoa as a Class C Mandate under trusteeship through the League of Nations, then through the United Nations. There followed a series of New Zealand administrators who were responsible for two major incidents. In the first incident, approximately one fifth of the Samoan population died in the influenza epidemic of 1918–1919. Between 1919 and 1962, Samoa was administered by the Department of External Affairs, a government department which had been specially created to oversee New Zealand's Island Territories and Samoa. In 1943, this Department was renamed the Department of Island Territories after a separate Department of External Affairs was created to conduct New Zealand's foreign affairs.


However, Samoans greatly resented New Zealand's colonial rule, and blamed inflation and the catastrophic 1918 flu epidemic on its misrule. By the late 1920s the resistance movement against colonial rule had gathered widespread support. One of the Mau leaders was Olaf Frederick Nelson, a half Samoan and half Swedish merchant. Nelson was eventually exiled during the late 1920s and early 1930s, but he continued to assist the organisation financially and politically. In accordance with the Mau's non-violent philosophy, the newly elected leader, High Chief Tupua Tamasese Lealofi, led his fellow uniformed Mau in a peaceful demonstration in downtown Apia on 28 December 1929.


The New Zealand police attempted to arrest one of the leaders in the demonstration. When he resisted, a struggle developed between the police and the Mau. The officers began to fire randomly into the crowd and a Lewis machine gun, mounted in preparation for this demonstration, was used to disperse the demonstrators. Chief Tamasese was shot from behind and killed while trying to bring calm and order to the Mau demonstrators, screaming "Peace, Samoa". Ten others died that day and approximately 50 were injured by gunshot wounds and police batons. That day would come to be known in Samoa as Black Saturday. The Mau grew, remaining steadfastly non-violent, and expanded to include a highly influential women's branch.


After repeated efforts by the Samoan independence movement, the New Zealand Western Samoa Act 1961 of 24 November 1961 granted Samoa independence effective 1 January 1962, upon which the Trusteeship Agreement terminated. Samoa also signed a friendship treaty with New Zealand. Samoa, the first small-island country in the Pacific to become independent, joined the Commonwealth of Nations on 28 August 1970. While independence was achieved at the beginning of January, Samoa annually celebrates 1 June as its independence day.


Fiame Mata'afa Faumuina Mulinu’u II, one of the four highest-ranking paramount chiefs in the country, became Samoa's first Prime Minister. Two other paramount chiefs at the time of independence were appointed joint heads of state for life. Tupua Tamasese Mea'ole died in 1963, leaving Malietoa Tanumafili II sole head of state until his death on 11 May 2007, upon which Samoa changed from a constitutional monarchy to a parliamentary republic de facto. The next Head of State, Tuiatua Tupua Tamasese Efi, was elected by the legislature on 17 June 2007 for a fixed five-year term, and was re-elected unopposed in July 2012.


The unicameral legislature (the Fono) consists of 49 members serving 5-year terms. Forty-seven are matai title-holders elected from territorial districts by Samoans; the other two are chosen by non-Samoans with no chiefly affiliation on separate electoral rolls. Universal suffrage was adopted in 1990, but only chiefs (matai) may stand for election to the Samoan seats. There are more than 25,000 matais in the country, about 5% of whom are women. The prime minister, chosen by a majority in the Fono, is appointed by the head of state to form a government. The prime minister's choices for the 12 cabinet positions are appointed by the head of state, subject to the continuing confidence of the Fono.


The capital village of each district administers and coordinates the affairs of the district and confers each district's paramount title, amongst other responsibilities. For example, the District of A'ana has its capital at Leulumoega. The paramount title of A'ana is the TuiA'ana. The orator group which confers this title – the Faleiva (House of Nine) – is based at Leulumoega. This is also the same for the other districts. In the district of Tuamasaga, the paramount title of the district – the Malietoa title – is conferred by the FaleTuamasaga based in Afega.


The Samoan islands have been produced by vulcanism, the source of which is the Samoa hotspot which is probably the result of a mantle plume. While all of the islands have volcanic origins, only Savai'i, the western most island in Samoa, is volcanically active with the most recent eruptions in Mt Matavanu (1905–1911), Mata o le Afi (1902) and Mauga Afi (1725). The highest point in Samoa is Mt Silisili, at 1858 m (6,096 ft). The Saleaula lava fields situated on the central north coast of Savai'i are the result of the Mt Matavanu eruptions which left 50 km² (20 sq mi) of solidified lava.


The country currency is the Samoan tālā, issued and regulated by the Central Bank of Samoa. The economy of Samoa has traditionally been dependent on agriculture and fishing at the local level. In modern times, development aid, private family remittances from overseas, and agricultural exports have become key factors in the nation's economy. Agriculture employs two-thirds of the labour force, and furnishes 90% of exports, featuring coconut cream, coconut oil, noni (juice of the nonu fruit, as it is known in Samoan), and copra.


The Samoan government has called for deregulation of the financial sector, encouragement of investment, and continued fiscal discipline.[citation needed] Observers point to the flexibility of the labour market as a basic strength for future economic advances.[citation needed] The sector has been helped enormously by major capital investment in hotel infrastructure, political instability in neighbouring Pacific countries, and the 2005 launch of Virgin Samoa a joint-venture between the government and Virgin Australia (then Virgin Blue).


In the period before German colonisation, Samoa produced mostly copra. German merchants and settlers were active in introducing large scale plantation operations and developing new industries, notably cocoa bean and rubber, relying on imported labourers from China and Melanesia. When the value of natural rubber fell drastically, about the end of the Great War (World War I), the New Zealand government encouraged the production of bananas, for which there is a large market in New Zealand.[citation needed]


The staple products of Samoa are copra (dried coconut meat), cocoa bean (for chocolate), and bananas. The annual production of both bananas and copra has been in the range of 13,000 to 15,000 metric tons (about 14,500 to 16,500 short tons). If the rhinoceros beetle in Samoa were eradicated, Samoa could produce in excess of 40,000 metric tons (44,000 short tons) of copra. Samoan cocoa beans are of very high quality and used in fine New Zealand chocolates. Most are Criollo-Forastero hybrids. Coffee grows well, but production has been uneven. WSTEC is the biggest coffee producer. Rubber has been produced in Samoa for many years, but its export value has little impact on the economy.[citation needed]


Samoans' religious adherence includes the following: Christian Congregational Church of Samoa 31.8%, Roman Catholic 19.4%, Methodist 15.2%, Assembly of God 13.7%, Mormon 7.6%, Seventh-day Adventist 3.9%, Worship Centre 1.7%, other Christian 5.5%, other 0.7%, none 0.1%, unspecified 0.1% (2011 estimate). The Head of State until 2007, His Highness Malietoa Tanumafili II, was a Bahá'í convert. Samoa hosts one of seven Bahá'í Houses of Worship in the world; completed in 1984 and dedicated by the Head of State, it is located in Tiapapata, 8 km (5 mi) from Apia.


Some Samoans are spiritual and religious, and have subtly adapted the dominant religion of Christianity to 'fit in' with fa'a Samoa and vice versa. As such, ancient beliefs continue to co-exist side-by-side with Christianity, particularly in regard to the traditional customs and rituals of fa'a Samoa. The Samoan culture is centred around the principle of vāfealoa'i, the relationships between people. These relationships are based on respect, or fa'aaloalo. When Christianity was introduced in Samoa, most Samoan people converted. Currently 98% of the population identify themselves as Christian.


The Samoan word for dance is siva with unique gentle movements of the body in time to music and which tells a story, although the Samoan male dances can be more physical and snappy. The sasa is also a traditional dance where rows of dancers perform rapid synchronised movements in time to the rhythm of wooden drums (pate) or rolled mats. Another dance performed by males is called the fa'ataupati or the slap dance, creating rhythmic sounds by slapping different parts of the body. This is believed to have been derived from slapping insects on the body.


Albert Wendt is a significant Samoan writer whose novels and stories tell the Samoan experience. In 1989, his novel Flying Fox in a Freedom Tree was made into a feature film in New Zealand, directed by Martyn Sanderson. Another novel Sons for the Return Home had also been made into a feature film in 1979, directed by Paul Maunder. The late John Kneubuhl, born in American Samoa, was an accomplished playwright and screenwriter and writer. Sia Figiel won the 1997 Commonwealth Writers' Prize for fiction in the south-east Asia/South Pacific region with her novel "Where We Once Belonged". Momoe Von Reiche is an internationally recognised poet and artist. Tusiata Avia is a performance poet. Her first book of poetry Wild Dogs Under My Skirt was published by Victoria University Press in 2004. Dan Taulapapa McMullin is an artist and writer. Other Samoan poets and writers include Sapa'u Ruperake Petaia, Eti Sa'aga and Savea Sano Malifa, the editor of the Samoa Observer.


In music, popular local bands include The Five Stars, Penina o Tiafau and Punialava'a. The Yandall Sisters' cover of the song Sweet Inspiration reached number one on the New Zealand charts in 1974. King Kapisi was the first hip hop artist to receive the prestigious New Zealand APRA Silver Scroll Award in 1999 for his song Reverse Resistance. The music video for Reverse Resistance was filmed in Savai'i at his villages. Other successful Samoan hip hop artists include rapper Scribe, Dei Hamo, Savage and Tha Feelstyle whose music video Suamalie was filmed in Samoa.


Lemi Ponifasio is a director and choreographer who is prominent internationally with his dance Company MAU. Neil Ieremia's company Black Grace has also received international acclaim with tours to Europe and New York. Hip hop has had a significant impact on Samoan culture. According to Katerina Martina Teaiwa, PhD from the University of Hawaii at Manoa, "Hip hop culture in particular is popular amongst Samoan youth." Like very many other countries, hip hop music is popular. In addition, the integration of hip hop elements into Samoan tradition also "testifies to the transferability of the dance forms themselves," and to the "circuits through which people and all their embodied knowledge travel." Dance both in its traditional form and its more modern forms has remained a central cultural currency to Samoans, especially youths.


Director Sima Urale is an award-winning filmmaker. Urale's short film O Tamaiti won the prestigious Best Short Film at the Venice Film Festival in 1996. Her first feature film Apron Strings opened the 2008 NZ International Film Festival. The feature film Siones Wedding, co-written by Oscar Kightley, was financially successful following premieres in Auckland and Apia. The 2011 film The Orator was the first ever fully Samoan film, shot in Samoa in the Samoan language with a Samoan cast telling a uniquely Samoan story. Written and directed by Tusi Tamasese, it received much critical acclaim and attention at film festivals throughout the world.


Rugby union is the national sport in Samoa and the national team, nicknamed the Manu Samoa, is consistently competitive against teams from vastly more populous nations. Samoa has competed at every Rugby World Cup since 1991, and made the quarter finals in 1991, 1995 and the second round of the 1999 world cup. At the 2003 world cup, Manu Samoa came close to beating eventual world champions, England. Samoa also played in the Pacific Nations Cup and the Pacific Tri-Nations The sport is governed by the Samoa Rugby Football Union, who are members of the Pacific Islands Rugby Alliance, and thus, also contribute to the international Pacific Islanders rugby union team.


Rugby league is mostly played by Samoans living in New Zealand and Australia,[citation needed] with Samoa reaching the quarter finals of the 2013 Rugby League World Cup made of players playing in the NRL, Super League and domestic players. Many Samoans and New Zealanders or Australians of Samoan descent play in the Super League and National Leagues in Britain. Francis Meli, Ta'ane Lavulavu of Workington Town, Maurie Fa'asavalu of St Helens and David Fatialofa of Whitehaven and Setima Sa who signed with London Irish rugby club. Other noteworthy players from NZ and Australia have represented the Samoan National team. The 2011 domestic Samoan rugby league competition contained 10 teams with plans to expand to 12 in 2012.


Pope Paul VI (Latin: Paulus VI; Italian: Paolo VI), born Giovanni Battista Enrico Antonio Maria Montini (Italian pronunciation: [dʒioˈvani baˈtista enˈriko anˈtonjo marˈija monˈtini]; 26 September 1897 – 6 August 1978), reigned as Pope from 21 June 1963 to his death in 1978. Succeeding Pope John XXIII, he continued the Second Vatican Council which he closed in 1965, implementing its numerous reforms, and fostered improved ecumenical relations with Eastern Orthodox and Protestants, which resulted in many historic meetings and agreements. Montini served in the Vatican's Secretariat of State from 1922 to 1954. While in the Secretariat of State, Montini and Domenico Tardini were considered as the closest and most influential colleagues of Pope Pius XII, who in 1954 named him Archbishop of Milan, the largest Italian diocese. Montini automatically became the Secretary of the Italian Bishops Conference. John XXIII elevated him to the College of Cardinals in 1958, and after the death of John XXIII, Montini was considered one of his most likely successors.


Upon his election to the papacy, Montini took the pontifical name Paul VI (the first to take the name "Paul" since 1605) to indicate a renewed worldwide mission to spread the message of Christ, following the example of Apostle St. Paul.[citation needed] He re-convened the Second Vatican Council, which was automatically closed with the death of John XXIII, and gave it priority and direction. After the council had concluded its work, Paul VI took charge of the interpretation and implementation of its mandates, often walking a thin line between the conflicting expectations of various groups within Catholicism. The magnitude and depth of the reforms affecting all fields of Church life during his pontificate exceeded similar reform policies of his predecessors and successors. Paul VI was a Marian devotee, speaking repeatedly to Marian congresses and mariological meetings, visiting Marian shrines and issuing three Marian encyclicals. Following his famous predecessor Saint Ambrose of Milan, he named Mary as the Mother of the Church during the Second Vatican Council. Paul VI sought dialogue with the world, with other Christians, other religions, and atheists, excluding nobody. He saw himself as a humble servant for a suffering humanity and demanded significant changes of the rich in North America and Europe in favour of the poor in the Third World. His positions on birth control, promulgated most famously in the 1968 encyclical Humanae vitae, and other political issues, were often controversial, especially in Western Europe and North America.


Giovanni Battista Montini was born in the village of Concesio, in the province of Brescia, Lombardy in 1897. His father Giorgio Montini was a lawyer, journalist, director of the Catholic Action and member of the Italian Parliament. His mother was Giudetta Alghisi, from a family of rural nobility. He had two brothers, Francesco Montini, who became a physician, and Lodovico Montini, who became a lawyer and politician. On 30 September 1897, he was baptized in the name of Giovanni Battista Enrico Antonio Maria Montini. He attended Cesare Arici, a school run by the Jesuits, and in 1916, he received a diploma from Arnaldo da Brescia, a public school in Brescia. His education was often interrupted by bouts of illness.


In 1916, he entered the seminary to become a Roman Catholic priest. He was ordained priest on 29 May 1920 in Brescia and celebrated his first Holy Mass in Brescia in the Basilica of Santa Maria delle Grazie. Montini concluded his studies in Milan with a doctorate in Canon Law in the same year. Afterwards he studied at the Gregorian University, the University of Rome La Sapienza and, at the request of Giuseppe Pizzardo at the Accademia dei Nobili Ecclesiastici. At the age of twenty-five, again at the request of Giuseppe Pizzardo, Montini entered the Secretariat of State in 1922, where he worked under Pizzardo together with Francesco Borgongini-Duca, Alfredo Ottaviani, Carlo Grano, Domenico Tardini and Francis Spellman. Consequently, he spent not a day as a parish priest. In 1925 he helped found the publishing house Morcelliana in Brescia, focused on promoting a 'Christian inspired culture'.


The only foreign diplomatic experience Montini underwent was his time in the nunciature in Warsaw, Poland in 1923. Like Achille Ratti before him,[a] he felt confronted with the huge problem, not limited to Poland, of excessive nationalism: "This form of nationalism treats foreigners as enemies, especially foreigners with whom one has common frontiers. Then one seeks the expansion of one's own country at the expense of the immediate neighbours. People grow up with a feeling of being hemmed in. Peace becomes a transient compromise between wars." When he was recalled to Rome he was happy to go, because "this concludes this episode of my life, which has provided useful, though not always joyful, experiences."


His organisational skills led him to a career in the Roman Curia, the papal civil service. In 1931, Pacelli appointed him to teach history at the Papal Academy for Diplomats In 1937, after his mentor Giuseppe Pizzardo was named a cardinal and was succeeded by Domenico Tardini, Montini was named Substitute for Ordinary Affairs under Cardinal Pacelli, the Secretary of State under Pope Pius XI. From Pius XI, whom he viewed with awe, he adopted the view, that learning is a life long process, and that history was the magister vitae teacher of life His immediate supervisor in the Vatican was Domenico Tardini, with whom he got along well. The election of Pacelli to the papacy in 1939, anticipated by everybody and openly promoted by Pope Pius XI in his last years, was a good omen for Montini, whose position was confirmed in the position under the new Cardinal Secretary of State Luigi Maglione. He met the pope every morning until 1954 and thus developed a rather close relationship:


As war broke out, Maglione, Tardini and Montini were the main figures in the Vatican's State Department, as despatches originated from or addressed to them during the war years.[page needed] Montini was in charge of taking care of the "ordinary affairs" of the Secretariat of State, which took much of the mornings of every working day. In the afternoon he moved to the third floor into the Office of the Private Secretary of the Pontiff. Pius XII did not have a personal secretary. As did several popes before him, he delegated the secretarial functions to the State Secretariat. During the war years, thousands of letters from all parts of the world arrived at the desk of the pope, most of them asking for understanding, prayer and help. Montini was tasked to formulate the replies in the name of Pius XII, expressing his empathy, and understanding and providing help, where possible.


At the request of the pope, he created an information office for prisoners of war and refugees, which in the years of its existence from 1939 until 1947 received almost ten million (9 891 497) information requests and produced over eleven million (11.293.511) answers about missing persons. Montini was several times openly attacked by Benito Mussolini's government as a politician, and meddling in politics, but each time he found powerful defenses by the Vatican. In 1944, Luigi Maglione died, and Pius XII appointed Tardini and Montini together as heads of the State Department. Montini's admiration was almost filial, when he described Pope Pius XII:


As Secretary of State Montini coordinated the activities of assistance to the persecuted hidden in convents, parishes, seminaries, and in ecclesiastical schools. At the request of the pope, together with Pascalina Lehnert, Ferdinando Baldelli and Otto Faller, he created the Pontificia Commissione di Assistenza, which aided large number of Romans and refugees from everywhere with shelter, food and other material assistance. In Rome alone this organization distributed almost two million portions of free food in the year 1944. The Vatican and the Papal Residence Castel Gandolfo were opened to refugees. Some 15,000 persons lived in Castel Gandolfo alone, supported by the Pontificia Commissione di Assistenza. At the request of Pius XII, Montini was also involved in the re-establishment of Church Asylum, providing protection to hundreds of Allied soldiers, who had escaped from Axis prison camps, Jews, anti-Fascists, Socialists, Communists, and after the liberation of Rome, German soldiers, partisans and other displaced persons. After the war and later as pope, Montini turned the Pontificia Commissione di Assistenza, into the major charity, Caritas Italiana.[b]


Pius XII delivered an address about Montini's appointment from his sick-bed over radio to those assembled in St. Peter's Basilica on 12 December 1954. Both Montini and the pope had tears in their eyes when Montini parted for his dioceses with 1,000 churches, 2,500 priests and 3,500,000 souls. On 5 January 1955, Montini formally took possession of his Cathedral of Milan. Montini, after a period of preparation, liked his new tasks as archbishop, connecting to all groups of faithful in Milan. He enjoyed meetings with intellectuals, artists and writers.


Montini and Angelo Roncalli were considered to be friends, but when Roncalli, as Pope John XXIII announced a new Ecumenical Council, Cardinal Montini reacted with disbelief and said to Giulio Bevilacqua: "This old boy does not know what a hornets nest he is stirring up." He was appointed to the Central Preparatory Commission in 1961. During the Council, his friend Pope John XXIII asked him to live in the Vatican. He was a member of the Commission for Extraordinary Affairs but did not engage himself much into the floor debates on various issues. His main advisor was Monsignore Giovanni Colombo, whom he later appointed to be his successor in Milan The Commission was greatly overshadowed by the insistence of John XXIII to have the Council complete all its work in one single session before Christmas 1962, to the 400th anniversary of the Council of Trent, an insistence which may have also been influenced by the Pope's recent knowledge that he had cancer.


During his period in Milan, Montini was known as a progressive member of the Catholic hierarchy. Montini went new ways in pastoral care, which he reformed. He used his authority to ensure that the liturgical reforms of Pius XII were carried out at the local level and employed innovative methods to reach the people of Milan: Huge posters announced that 1,000 voices would speak to them from 10 to 24 November 1957. More than 500 priests and many bishops, cardinals and lay persons delivered 7,000 sermons in the period not only in churches but in factories, meeting halls, houses, courtyards, schools, offices, military barracks, hospitals, hotels and other places, where people meet. His goal was the re-introduction of faith to a city without much religion. "If only we can say Our Father and know what this means, then we would understand the Christian faith."


Pius XII asked Archbishop Montini to Rome October 1957, where he gave the main presentation to the Second World Congress of Lay Apostolate. Previously as Pro-Secretary, he had worked hard to unify a worldwide organization of lay people of 58 nations, representing 42 national organizations. He presented them to Pius XII in Rome in 1951. The second meeting in 1957 gave Montini an opportunity to express the lay apostolate in modern terms: "Apostolate means love. We will love all, but especially those, who need help... We will love our time, our technology, our art, our sports, our world."


Although some cardinals seem to have viewed him as papabile, a likely candidate to become pope, and may have received some votes in the 1958 conclave, Montini was not yet a cardinal, which made him an unlikely choice.[c] Angelo Roncalli was elected pope on 28 October 1958 and assumed the name John XXIII. On 17 November 1958, L'Osservatore Romano announced a consistory for the creation of new cardinals. Montini's name led the list. When the pope raised Montini to the cardinalate on 15 December 1958, he became Cardinal-Priest of Ss. Silvestro e Martino ai Monti. He appointed him simultaneously to several Vatican congregations which resulted in many visits by Montini to Rome in the coming years.


As a Cardinal, Montini journeyed to Africa (1962), where he visited Ghana, Sudan, Kenya, Congo, Rhodesia, South Africa, and Nigeria. After his journey, John XXIII gave him a private audience on his trip which lasted for several hours. In fifteen other trips he visited Brazil (1960) and the USA (1960), including New York City, Washington, DC, Chicago, the University of Notre Dame in Indiana, Boston, Philadelphia, and Baltimore. While a cardinal, he usually vacationed in Engelberg Abbey, a secluded Benedictine monastery in Switzerland.


Unlike the papabile cardinals Giacomo Lercaro of Bologna and Giuseppe Siri of Genoa, he was not identified with either the left or right, nor was he seen as a radical reformer. He was viewed as most likely to continue the Second Vatican Council, which already, without any tangible results, had lasted longer than anticipated by John XXIII, who had a vision but "did not have a clear agenda. His rhetoric seems to have had a note of over-optimism, a confidence in progress, which was characteristic of the 1960s." When John XXIII died of stomach cancer on 3 June 1963, it triggered a conclave to elect a new pope.


Paul VI did away with much of the regal splendor of the papacy. He was the last pope to date to be crowned; his successor Pope John Paul I replaced the Papal Coronation (which Paul had already substantially modified, but which he left mandatory in his 1975 apostolic constitution Romano Pontifici Eligendo) with a Papal Inauguration. Paul VI donated his own Papal Tiara, a gift from his former Archdiocese of Milan, to the Basilica of the National Shrine of the Immaculate Conception in Washington, DC (where it is on permanent display in the Crypt) as a gift to American Catholics.


During Vatican II, the Council Fathers avoided statements which might anger Christians of other faiths.[page needed] Cardinal Augustin Bea, the President of the Christian Unity Secretariat, always had the full support of Paul VI in his attempts to ensure that the Council language was friendly and open to the sensitivities of Protestant and Orthodox Churches, whom he had invited to all sessions at the request of Pope John XXIII. Bea also was strongly involved in the passage of Nostra aetate, which regulates the Church's relations with the Jewish faith and members of other religions.[d]


After his election as Bishop of Rome, Paul VI first met with the priests in his new dioceses. He told them that in Milan he started a dialogue with the modern world and asked them to seek contact with all people from all walks of life. Six days after his election he announced that he would continue Vatican II and convened the opening to take place on 29 September 1963. In a radio address to the world, Paul VI recalled the uniqueness of his predecessors, the strength of Pius XI, the wisdom and intelligence of Pius XII and the love of John XXIII. As "his pontifical goals" he mentioned the continuation and completion of Vatican II, the reform of the Canon Law and improved social peace and justice in the world. The Unity of Christianity would be central to his activities.


He reminded the council fathers that only a few years earlier Pope Pius XII had issued the encyclical Mystici corporis about the mystical body of Christ. He asked them not to repeat or create new dogmatic definitions but to explain in simple words how the Church sees itself. He thanked the representatives of other Christian communities for their attendance and asked for their forgiveness if the Catholic Church is guilty for the separation. He also reminded the Council Fathers that many bishops from the east could not attend because the governments in the East did not permit their journeys.