From the second half of the 20th century on parties which continued to rely on donations or membership subscriptions ran into mounting problems. Along with the increased scrutiny of donations there has been a long-term decline in party memberships in most western democracies which itself places more strains on funding. For example, in the United Kingdom and Australia membership of the two main parties in 2006 is less than an 1/8 of what it was in 1950, despite significant increases in population over that period.


In the United Kingdom, it has been alleged that peerages have been awarded to contributors to party funds, the benefactors becoming members of the House of Lords and thus being in a position to participate in legislating. Famously, Lloyd George was found to have been selling peerages. To prevent such corruption in the future, Parliament passed the Honours (Prevention of Abuses) Act 1925 into law. Thus the outright sale of peerages and similar honours became a criminal act. However, some benefactors are alleged to have attempted to circumvent this by cloaking their contributions as loans, giving rise to the 'Cash for Peerages' scandal.


There are two broad categories of public funding, direct, which entails a monetary transfer to a party, and indirect, which includes broadcasting time on state media, use of the mail service or supplies. According to the Comparative Data from the ACE Electoral Knowledge Network, out of a sample of over 180 nations, 25% of nations provide no direct or indirect public funding, 58% provide direct public funding and 60% of nations provide indirect public funding. Some countries provide both direct and indirect public funding to political parties. Funding may be equal for all parties or depend on the results of previous elections or the number of candidates participating in an election. Frequently parties rely on a mix of private and public funding and are required to disclose their finances to the Election management body.


In fledgling democracies funding can also be provided by foreign aid. International donors provide financing to political parties in developing countries as a means to promote democracy and good governance. Support can be purely financial or otherwise. Frequently it is provided as capacity development activities including the development of party manifestos, party constitutions and campaigning skills. Developing links between ideologically linked parties is another common feature of international support for a party. Sometimes this can be perceived as directly supporting the political aims of a political party, such as the support of the US government to the Georgian party behind the Rose Revolution. Other donors work on a more neutral basis, where multiple donors provide grants in countries accessible by all parties for various aims defined by the recipients. There have been calls by leading development think-tanks, such as the Overseas Development Institute, to increase support to political parties as part of developing the capacity to deal with the demands of interest-driven donors to improve governance.


Green is the color for green parties, Islamist parties, Nordic agrarian parties and Irish republican parties. Orange is sometimes a color of nationalism, such as in the Netherlands, in Israel with the Orange Camp or with Ulster Loyalists in Northern Ireland; it is also a color of reform such as in Ukraine. In the past, Purple was considered the color of royalty (like white), but today it is sometimes used for feminist parties. White also is associated with nationalism. "Purple Party" is also used as an academic hypothetical of an undefined party, as a Centrist party in the United States (because purple is created from mixing the main parties' colors of red and blue) and as a highly idealistic "peace and love" party—in a similar vein to a Green Party, perhaps. Black is generally associated with fascist parties, going back to Benito Mussolini's blackshirts, but also with Anarchism. Similarly, brown is sometimes associated with Nazism, going back to the Nazi Party's tan-uniformed storm troopers.


Political color schemes in the United States diverge from international norms. Since 2000, red has become associated with the right-wing Republican Party and blue with the left-wing Democratic Party. However, unlike political color schemes of other countries, the parties did not choose those colors; they were used in news coverage of 2000 election results and ensuing legal battle and caught on in popular usage. Prior to the 2000 election the media typically alternated which color represented which party each presidential election cycle. The color scheme happened to get inordinate attention that year, so the cycle was stopped lest it cause confusion the following election.


During the 19th and 20th century, many national political parties organized themselves into international organizations along similar policy lines. Notable examples are The Universal Party, International Workingmen's Association (also called the First International), the Socialist International (also called the Second International), the Communist International (also called the Third International), and the Fourth International, as organizations of working class parties, or the Liberal International (yellow), Hizb ut-Tahrir, Christian Democratic International and the International Democrat Union (blue). Organized in Italy in 1945, the International Communist Party, since 1974 headquartered in Florence has sections in six countries.[citation needed] Worldwide green parties have recently established the Global Greens. The Universal Party, The Socialist International, the Liberal International, and the International Democrat Union are all based in London. Some administrations (e.g. Hong Kong) outlaw formal linkages between local and foreign political organizations, effectively outlawing international political parties.


French political scientist Maurice Duverger drew a distinction between cadre parties and mass parties. Cadre parties were political elites that were concerned with contesting elections and restricted the influence of outsiders, who were only required to assist in election campaigns. Mass parties tried to recruit new members who were a source of party income and were often expected to spread party ideology as well as assist in elections.Socialist parties are examples of mass parties, while the British Conservative Party and the German Christian Democratic Union are examples of hybrid parties. In the United States, where both major parties were cadre parties, the introduction of primaries and other reforms has transformed them so that power is held by activists who compete over influence and nomination of candidates.


A cappella [a kapˈpɛlla] (Italian for "in the manner of the chapel") music is specifically group or solo singing without instrumental accompaniment, or a piece intended to be performed in this way. It contrasts with cantata, which is accompanied singing. The term "a cappella" was originally intended to differentiate between Renaissance polyphony and Baroque concertato style. In the 19th century a renewed interest in Renaissance polyphony coupled with an ignorance of the fact that vocal parts were often doubled by instrumentalists led to the term coming to mean unaccompanied vocal music. The term is also used, albeit rarely, as a synonym for alla breve.


A cappella music was originally used in religious music, especially church music as well as anasheed and zemirot. Gregorian chant is an example of a cappella singing, as is the majority of secular vocal music from the Renaissance. The madrigal, up until its development in the early Baroque into an instrumentally-accompanied form, is also usually in a cappella form. Jewish and Christian music were originally a cappella,[citation needed] and this practice has continued in both of these religions as well as in Islam.


The polyphony of Christian a cappella music began to develop in Europe around the late 15th century, with compositions by Josquin des Prez. The early a cappella polyphonies may have had an accompanying instrument, although this instrument would merely double the singers' parts and was not independent. By the 16th century, a cappella polyphony had further developed, but gradually, the cantata began to take the place of a cappella forms. 16th century a cappella polyphony, nonetheless, continued to influence church composers throughout this period and to the present day. Recent evidence has shown that some of the early pieces by Palestrina, such as what was written for the Sistine Chapel was intended to be accompanied by an organ "doubling" some or all of the voices. Such is seen in the life of Palestrina becoming a major influence on Bach, most notably in the aforementioned Mass in B Minor. Other composers that utilized the a cappella style, if only for the occasional piece, were Claudio Monteverdi and his masterpiece, Lagrime d'amante al sepolcro dell'amata (A lover's tears at his beloved's grave), which was composed in 1610, and Andrea Gabrieli when upon his death it was discovered many choral pieces, one of which was in the unaccompanied style. Learning from the preceding two composeres, Heinrich Schütz utilized the a cappella style in numerous pieces, chief among these were the pieces in the oratorio style, which were traditionally performed during the Easter week and dealt with the religious subject matter of that week, such as Christ's suffering and the Passion. Five of Schutz's Historien were Easter pieces, and of these the latter three, which dealt with the passion from three different viewpoints, those of Matthew, Luke and John, were all done a cappella style. This was a near requirement for this type of piece, and the parts of the crowd were sung while the solo parts which were the quoted parts from either Christ or the authors were performed in a plainchant.


In the Byzantine Rite of the Eastern Orthodox Church and the Eastern Catholic Churches, the music performed in the liturgies is exclusively sung without instrumental accompaniment. Bishop Kallistos Ware says, "The service is sung, even though there may be no choir... In the Orthodox Church today, as in the early Church, singing is unaccompanied and instrumental music is not found." This a cappella behavior arises from strict interpretation of Psalms 150, which states, Let every thing that hath breath praise the Lord. Praise ye the Lord. In keeping with this philosophy, early Russian musika which started appearing in the late 17th century, in what was known as khorovïye kontsertï (choral concertos) made a cappella adaptations of Venetian-styled pieces, such as the treatise, Grammatika musikiyskaya (1675), by Nikolai Diletsky. Divine Liturgies and Western Rite masses composed by famous composers such as Peter Tchaikovsky, Sergei Rachmaninoff, Alexander Arkhangelsky, and Mykola Leontovych are fine examples of this.


Present-day Christian religious bodies known for conducting their worship services without musical accompaniment include some Presbyterian churches devoted to the regulative principle of worship, Old Regular Baptists, Primitive Baptists, Plymouth Brethren, Churches of Christ, the Old German Baptist Brethren, Doukhobors the Byzantine Rite and the Amish, Old Order Mennonites and Conservative Mennonites. Certain high church services and other musical events in liturgical churches (such as the Roman Catholic Mass and the Lutheran Divine Service) may be a cappella, a practice remaining from apostolic times. Many Mennonites also conduct some or all of their services without instruments. Sacred Harp, a type of folk music, is an a cappella style of religious singing with shape notes, usually sung at singing conventions.


Instruments have divided Christendom since their introduction into worship. They were considered a Catholic innovation, not widely practiced until the 18th century, and were opposed vigorously in worship by a number of Protestant Reformers, including Martin Luther (1483–1546), Ulrich Zwingli, John Calvin (1509–1564) and John Wesley (1703–1791). Alexander Campbell referred to the use of an instrument in worship as "a cow bell in a concert". In Sir Walter Scott's The Heart of Midlothian, the heroine, Jeanie Deans, a Scottish Presbyterian, writes to her father about the church situation she has found in England (bold added):


Those who subscribe to this interpretation believe that since the Christian scriptures never counter instrumental language with any negative judgment on instruments, opposition to instruments instead comes from an interpretation of history. There is no written opposition to musical instruments in any setting in the first century and a half of Christian churches (33 AD to 180AD). The use of instruments for Christian worship during this period is also undocumented. Toward the end of the 2nd century, Christians began condemning the instruments themselves. Those who oppose instruments today believe these Church Fathers had a better understanding of God's desire for the church,[citation needed] but there are significant differences between the teachings of these Church Fathers and Christian opposition to instruments today.


While worship in the Temple in Jerusalem included musical instruments (2 Chronicles 29:25–27), traditional Jewish religious services in the Synagogue, both before and after the last destruction of the Temple, did not include musical instruments given the practice of scriptural cantillation. The use of musical instruments is traditionally forbidden on the Sabbath out of concern that players would be tempted to repair (or tune) their instruments, which is forbidden on those days. (This prohibition has been relaxed in many Reform and some Conservative congregations.) Similarly, when Jewish families and larger groups sing traditional Sabbath songs known as zemirot outside the context of formal religious services, they usually do so a cappella, and Bar and Bat Mitzvah celebrations on the Sabbath sometimes feature entertainment by a cappella ensembles. During the Three Weeks musical instruments are prohibited. Many Jews consider a portion of the 49-day period of the counting of the omer between Passover and Shavuot to be a time of semi-mourning and instrumental music is not allowed during that time. This has led to a tradition of a cappella singing sometimes known as sefirah music.


The popularization of the Jewish chant may be found in the writings of the Jewish philosopher Philo, born 20 BCE. Weaving together Jewish and Greek thought, Philo promoted praise without instruments, and taught that "silent singing" (without even vocal chords) was better still. This view parted with the Jewish scriptures, where Israel offered praise with instruments by God's own command (2 Chronicles 29:25). The shofar is the only temple instrument still being used today in the synagogue, and it is only used from Rosh Chodesh Elul through the end of Yom Kippur. The shofar is used by itself, without any vocal accompaniment, and is limited to a very strictly defined set of sounds and specific places in the synagogue service.


A strong and prominent a cappella tradition was begun in the midwest part of the United States in 1911 by F. Melius Christiansen, a music faculty member at St. Olaf College in Northfield, Minnesota. The St. Olaf College Choir was established as an outgrowth of the local St. John's Lutheran Church, where Christiansen was organist and the choir was composed, at least partially, of students from the nearby St. Olaf campus. The success of the ensemble was emulated by other regional conductors, and a rich tradition of a cappella choral music was born in the region at colleges like Concordia College (Moorhead, Minnesota), Augustana College (Rock Island, Illinois), Wartburg College (Waverly, Iowa), Luther College (Decorah, Iowa), Gustavus Adolphus College (St. Peter, Minnesota), Augustana College (Sioux Falls, South Dakota), and Augsburg College (Minneapolis, Minnesota). The choirs typically range from 40 to 80 singers and are recognized for their efforts to perfect blend, intonation, phrasing and pitch in a large choral setting.


In July 1943, as a result of the American Federation of Musicians boycott of US recording studios, the a cappella vocal group The Song Spinners had a best-seller with "Comin' In On A Wing And A Prayer". In the 1950s several recording groups, notably The Hi-Los and the Four Freshmen, introduced complex jazz harmonies to a cappella performances. The King's Singers are credited with promoting interest in small-group a cappella performances in the 1960s. In 1983 an a cappella group known as The Flying Pickets had a Christmas 'number one' in the UK with a cover of Yazoo's (known in the US as Yaz) "Only You". A cappella music attained renewed prominence from the late 1980s onward, spurred by the success of Top 40 recordings by artists such as The Manhattan Transfer, Bobby McFerrin, Huey Lewis and the News, All-4-One, The Nylons, Backstreet Boys and Boyz II Men.[citation needed]


Contemporary a cappella includes many vocal groups and bands who add vocal percussion or beatboxing to create a pop/rock/gospel sound, in some cases very similar to bands with instruments. Examples of such professional groups include Straight No Chaser, Pentatonix, The House Jacks, Rockapella, Mosaic, and M-pact. There also remains a strong a cappella presence within Christian music, as some denominations purposefully do not use instruments during worship. Examples of such groups are Take 6, Glad and Acappella. Arrangements of popular music for small a cappella ensembles typically include one voice singing the lead melody, one singing a rhythmic bass line, and the remaining voices contributing chordal or polyphonic accompaniment.


A cappella has been used as the sole orchestration for original works of musical theater that have had commercial runs Off-Broadway (theaters in New York City with 99 to 500 seats) only four times. The first was Avenue X which opened on 28 January 1994 and ran for 77 performances. It was produced by Playwrights Horizons with book by John Jiler, music and lyrics by Ray Leslee. The musical style of the show's score was primarily Doo-Wop as the plot revolved around Doo-Wop group singers of the 1960s.


The a cappella musical Perfect Harmony, a comedy about two high school a cappella groups vying to win the National championship, made its Off Broadway debut at Theatre Row’s Acorn Theatre on 42nd Street in New York City in October, 2010 after a successful out-of-town run at the Stoneham Theatre, in Stoneham, Massachusetts. Perfect Harmony features the hit music of The Jackson 5, Pat Benatar, Billy Idol, Marvin Gaye, Scandal, Tiffany, The Romantics, The Pretenders, The Temptations, The Contours, The Commodores, Tommy James & the Shondells and The Partridge Family, and has been compared to a cross between Altar Boyz and The 25th Annual Putnam County Spelling Bee.


The fourth a cappella musical to appear Off-Broadway, In Transit, premiered 5 October 2010 and was produced by Primary Stages with book, music, and lyrics by Kristen Anderson-Lopez, James-Allen Ford, Russ Kaplan, and Sara Wordsworth. Set primarily in the New York City subway system its score features an eclectic mix of musical genres (including jazz, hip hop, Latin, rock, and country). In Transit incorporates vocal beat boxing into its contemporary a cappella arrangements through the use of a subway beat boxer character. Beat boxer and actor Chesney Snow performed this role for the 2010 Primary Stages production. According to the show's website, it is scheduled to reopen for an open-ended commercial run in the Fall of 2011. In 2011 the production received four Lucille Lortel Award nominations including Outstanding Musical, Outer Critics Circle and Drama League nominations, as well as five Drama Desk nominations including Outstanding Musical and won for Outstanding Ensemble Performance.


Barbershop music is one of several uniquely American art forms. The earliest reports of this style of a cappella music involved African Americans. The earliest documented quartets all began in barbershops. In 1938, the first formal men's barbershop organization was formed, known as the Society for the Preservation and Encouragement of Barber Shop Quartet Singing in America (S.P.E.B.S.Q.S.A), and in 2004 rebranded itself and officially changed its public name to the Barbershop Harmony Society (BHS). Today the BHS has over 22,000 members in approximately 800 chapters across the United States, and the barbershop style has spread around the world with organizations in many other countries. The Barbershop Harmony Society provides a highly organized competition structure for a cappella quartets and choruses singing in the barbershop style.


In 1945, the first formal women's barbershop organization, Sweet Adelines, was formed. In 1953 Sweet Adelines became an international organization, although it didn't change its name to Sweet Adelines International until 1991. The membership of nearly 25,000 women, all singing in English, includes choruses in most of the fifty United States as well as in Australia, Canada, England, Finland, Germany, Ireland, Japan, New Zealand, Scotland, Sweden, Wales and the Netherlands. Headquartered in Tulsa, Oklahoma, the organization encompasses more than 1,200 registered quartets and 600 choruses.


The reasons for the strong Swedish dominance are as explained by Richard Sparks manifold; suffice to say here that there is a long-standing tradition, an unsusually large proportion of the populations (5% is often cited) regularly sing in choirs, the Swedish choral director Eric Ericson had an enormous impact on a cappella choral development not only in Sweden but around the world, and finally there are a large number of very popular primary and secondary schools (music schools) with high admission standards based on auditions that combine a rigid academic regimen with high level choral singing on every school day, a system that started with Adolf Fredrik's Music School in Stockholm in 1939 but has spread over the country.


It is not clear exactly where collegiate a cappella began. The Rensselyrics of Rensselaer Polytechnic Institute (formerly known as the RPI Glee Club), established in 1873 is perhaps the oldest known collegiate a cappella group.[citation needed] However the longest continuously-singing group is probably The Whiffenpoofs of Yale University, which was formed in 1909 and once included Cole Porter as a member. Collegiate a cappella groups grew throughout the 20th century. Some notable historical groups formed along the way include Princeton University's Tigertones (1946), Colgate University's The Colgate 13 (1942), Dartmouth College's Aires (1946), Cornell University's Cayuga's Waiters (1949) and The Hangovers (1968), the University of Maine Maine Steiners (1958), the Columbia University Kingsmen (1949), the Jabberwocks of Brown University (1949), and the University of Rochester YellowJackets (1956). All-women a cappella groups followed shortly, frequently as a parody of the men's groups: the Smiffenpoofs of Smith College (1936), The Shwiffs of Connecticut College (The She-Whiffenpoofs, 1944), and The Chattertocks of Brown University (1951). A cappella groups exploded in popularity beginning in the 1990s, fueled in part by a change in style popularized by the Tufts University Beelzebubs and the Boston University Dear Abbeys. The new style used voices to emulate modern rock instruments, including vocal percussion/"beatboxing". Some larger universities now have multiple groups. Groups often join one another in on-campus concerts, such as the Georgetown Chimes' Cherry Tree Massacre, a 3-weekend a cappella festival held each February since 1975, where over a hundred collegiate groups have appeared, as well as International Quartet Champions The Boston Common and the contemporary commercial a cappella group Rockapella. Co-ed groups have produced many up-and-coming and major artists, including John Legend, an alumnus of the Counterparts at the University of Pennsylvania, and Sara Bareilles, an alumna of Awaken A Cappella at University of California, Los Angeles. Mira Sorvino is an alumna of the Harvard-Radcliffe Veritones of Harvard College where she had the solo on Only You by Yaz.


A cappella is gaining popularity among South Asians with the emergence of primarily Hindi-English College groups. The first South Asian a cappella group was Penn Masala, founded in 1996 at the University of Pennsylvania. Co-ed South Asian a cappella groups are also gaining in popularity. The first co-ed south Asian a cappella was Anokha, from the University of Maryland, formed in 2001. Also, Dil se, another co-ed a cappella from UC Berkeley, hosts the "Anahat" competition at the University of California, Berkeley annually. Maize Mirchi, the co-ed a cappella group from the University of Michigan hosts "Sa Re Ga Ma Pella", an annual South Asian a cappella invitational with various groups from the Midwest.


Increased interest in modern a cappella (particularly collegiate a cappella) can be seen in the growth of awards such as the Contemporary A Cappella Recording Awards (overseen by the Contemporary A Cappella Society) and competitions such as the International Championship of Collegiate A Cappella for college groups and the Harmony Sweepstakes for all groups. In December 2009, a new television competition series called The Sing-Off aired on NBC. The show featured eight a cappella groups from the United States and Puerto Rico vying for the prize of $100,000 and a recording contract with Epic Records/Sony Music. The show was judged by Ben Folds, Shawn Stockman, and Nicole Scherzinger and was won by an all-male group from Puerto Rico called Nota. The show returned for a second and third season, won by Committed and Pentatonix, respectively.


In addition to singing words, some a cappella singers also emulate instrumentation by reproducing instrumental sounds with their vocal cords and mouth. One of the earliest 20th century practitioners of this method were The Mills Brothers whose early recordings of the 1930s clearly stated on the label that all instrumentation was done vocally. More recently, "Twilight Zone" by 2 Unlimited was sung a cappella to the instrumentation on the comedy television series Tompkins Square. Another famous example of emulating instrumentation instead of singing the words is the theme song for The New Addams Family series on Fox Family Channel (now ABC Family). Groups such as Vocal Sampling and Undivided emulate Latin rhythms a cappella. In the 1960s, the Swingle Singers used their voices to emulate musical instruments to Baroque and Classical music. Vocal artist Bobby McFerrin is famous for his instrumental emulation. A cappella group Naturally Seven recreates entire songs using vocal tones for every instrument.


The Swingle Singers used nonsense words to sound like instruments, but have been known to produce non-verbal versions of musical instruments. Like the other groups, examples of their music can be found on YouTube. Beatboxing, more accurately known as vocal percussion, is a technique used in a cappella music popularized by the hip-hop community, where rap is often performed a cappella also. The advent of vocal percussion added new dimensions to the a cappella genre and has become very prevalent in modern arrangements. Petra Haden used a four-track recorder to produce an a cappella version of The Who Sell Out including the instruments and fake advertisements on her album Petra Haden Sings: The Who Sell Out in 2005. Haden has also released a cappella versions of Journey's "Don't Stop Believin'", The Beach Boys' "God Only Knows" and Michael Jackson's "Thriller". In 2009, Toyota commissioned Haden to perform three songs for television commercials for the third-generation Toyota Prius, including an a cappella version of The Bellamy Brothers' 1970s song "Let Your Love Flow".[citation needed]


The Order of Preachers (Latin: Ordo Praedicatorum, hence the abbreviation OP used by members), more commonly known after the 15th century as the Dominican Order or Dominicans, is a Roman Catholic religious order founded by the Spanish priest Saint Dominic de Guzman in France and approved by Pope Honorius III (1216–27) on 22 December 1216. Membership in this "mendicant" order includes friars, nuns, active sisters, and lay or secular Dominicans (formerly known as tertiaries, though recently there has been a growing number of Associates, who are unrelated to the tertiaries) affiliated with the order.


Founded to preach the Gospel and to combat heresy, the teaching activity of the order and its scholastic organization placed the Preachers in the forefront of the intellectual life of the Middle Ages. The order is famed for its intellectual tradition, having produced many leading theologians and philosophers. The Dominican Order is headed by the Master of the Order, who is currently Bruno Cadoré. Members of the order generally carry the letters O.P., standing for Ordinis Praedicatorum, meaning of the Order of Preachers, after their names.


The Dominican Order came into being in the Middle Ages at a time when religion began to be contemplated in a new way. Men of God were no longer expected to stay behind the walls of a cloister. Instead, they travelled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars: one, the Friars Minor, was led by Francis of Assisi; the other, the Friars Preachers, by Dominic of Guzman. Like his contemporary, Francis, Dominic saw the need for a new type of organization, and the quick growth of the Dominicans and Franciscans during their first century of existence confirms that the orders of mendicant friars met a need.


Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. Dominic's new order was to be a preaching order, trained to preach in the vernacular languages. Rather than earning their living on vast farms as the monasteries had done, the new friars would survive by begging, "selling" themselves through persuasive preaching.


Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure. At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality. They were both active in preaching, and contemplative in study, prayer and meditation. The brethren of the Dominican Order were urban and learned, as well as contemplative and mystical in their spirituality. While these traits had an impact on the women of the order, the nuns especially absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart.


As an adolescent, he had a particular love of theology and the Scriptures became the foundation of his spirituality. During his studies in Palencia, Spain, he experienced a dreadful famine, prompting Dominic to sell all of his beloved books and other equipment to help his neighbors. After he completed his studies, Bishop Martin Bazan and Prior Diego d'Achebes appointed Dominic to the cathedral chapter and he became a regular canon under the Rule of St. Augustine and the Constitutions for the cathedral church of Osma. At the age of twenty-four or twenty-five, he was ordained to the priesthood.


In 1203, Dominic joined Prior Diego de Acebo on an embassy to Denmark for the monarchy of Spain, to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark. At that time the south of France was the stronghold of the Cathar or Albigensian heresy, named after the Duke of Albi, a Cathar sympathiser and opponent to the subsequent Albigensian Crusade (1209–1229). Dominic was fired by a reforming zeal after they encountered Albigensian Christians at Toulouse.


Prior Diego saw immediately one of the paramount reasons for the spread of the unorthodox movement: the representatives of the Holy Church acted and moved with an offensive amount of pomp and ceremony. On the other hand, the Cathars lived in a state of self-sacrifice that was widely appealing. For these reasons, Prior Diego suggested that the papal legates begin to live a reformed apostolic life. The legates agreed to change if they could find a strong leader. The prior took up the challenge, and he and Dominic dedicated themselves to the conversion of the Albigensians. Despite this particular mission, in winning the Albigensians over by persuasion Dominic met limited success, "for though in his ten years of preaching a large number of converts were made, it has to be said that the results were not such as had been hoped for."


Dominic became the spiritual father to several Albigensian women he had reconciled to the faith, and in 1206 he established them in a convent in Prouille. This convent would become the foundation of the Dominican nuns, thus making the Dominican nuns older than the Dominican friars. Prior Diego sanctioned the building of a monastery for girls whose parents had sent them to the care of the Albigensians because their families were too poor to fulfill their basic needs. The monastery was at Prouille would later become Dominic's headquarters for his missionary effort there. After two years on the mission field, Prior Diego died while traveling back to Spain. When his preaching companions heard of his death, all save Dominic and a very small number of others returned to their homes.


In July 1215, with the approbation of Bishop Foulques of Toulouse, Dominic ordered his followers into an institutional life. Its purpose was revolutionary in the pastoral ministry of the Catholic Church. These priests were organized and well trained in religious studies. Dominic needed a framework—a rule—to organize these components. The Rule of St. Augustine was an obvious choice for the Dominican Order, according to Dominic's successor, Jordan of Saxony, because it lent itself to the "salvation of souls through preaching". By this choice, however, the Dominican brothers designated themselves not monks, but canons-regular. They could practice ministry and common life while existing in individual poverty.


Dominic's education at Palencia gave him the knowledge he needed to overcome the Manicheans. With charity, the other concept that most defines the work and spirituality of the order, study became the method most used by the Dominicans in working to defend the Church against the perils that hounded it, and also of enlarging its authority over larger areas of the known world. In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. When the brethren left Prouille, then, to begin their apostolic work, Dominic sent Matthew of Paris to establish a school near the University of Paris. This was the first of many Dominican schools established by the brethren, some near large universities throughout Europe.


In 1219 Pope Honorius III invited Saint Dominic and his companions to take up residence at the ancient Roman basilica of Santa Sabina, which they did by early 1220. Before that time the friars had only a temporary residence in Rome at the convent of San Sisto Vecchio which Honorius III had given to Dominic circa 1218 intending it to become a convent for a reformation of nuns at Rome under Dominic's guidance. In May 1220 at Bologna the order's first General Chapter mandated that each new priory of the order maintain its own studium conventuale thus laying the foundation of the Dominican tradition of sponsoring widespread institutions of learning. The official foundation of the Dominican convent at Santa Sabina with its studium conventuale occurred with the legal transfer of property from Honorius III to the Order of Preachers on June 5, 1222. This studium was transformed into the order's first studium provinciale by Saint Thomas Aquinas in 1265. Part of the curriculum of this studium was relocated in 1288 at the studium of Santa Maria sopra Minerva which in the 16th century world be transformed into the College of Saint Thomas (Latin: Collegium Divi Thomæ). In the 20th century the college would be relocated to the convent of Saints Dominic and Sixtus and would be transformed into the Pontifical University of Saint Thomas Aquinas, Angelicum.


The Dominican friars quickly spread, including to England, where they appeared in Oxford in 1221. In the 13th century the order reached all classes of Christian society, fought heresy, schism, and paganism by word and book, and by its missions to the north of Europe, to Africa, and Asia passed beyond the frontiers of Christendom. Its schools spread throughout the entire Church; its doctors wrote monumental works in all branches of knowledge, including the extremely important Albertus Magnus and Thomas Aquinas. Its members included popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and paciarii (enforcers of the peace decreed by popes or councils). The order was appointed by Pope Gregory IX the duty to carry out the Inquisition. In his Papal Bull Ad extirpanda of 1252, Pope Innocent IV authorised the Dominicans' use of torture under prescribed circumstances.


The expansion of the order produced changes. A smaller emphasis on doctrinal activity favoured the development here and there of the ascetic and contemplative life and there sprang up, especially in Germany and Italy, the mystical movement with which the names of Meister Eckhart, Heinrich Suso, Johannes Tauler, and St. Catherine of Siena are associated. (See German mysticism, which has also been called "Dominican mysticism.") This movement was the prelude to the reforms undertaken, at the end of the century, by Raymond of Capua, and continued in the following century. It assumed remarkable proportions in the congregations of Lombardy and the Netherlands, and in the reforms of Savonarola in Florence.


At the same time the order found itself face to face with the Renaissance. It struggled against pagan tendencies in Renaissance humanism, in Italy through Dominici and Savonarola, in Germany through the theologians of Cologne but it also furnished humanism with such advanced writers as Francesco Colonna (probably the writer of the Hypnerotomachia Poliphili) and Matteo Bandello. Many Dominicans took part in the artistic activity of the age, the most prominent being Fra Angelico and Fra Bartolomeo.


During this critical period, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in parochial work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the order. In the year 2000, there were 5,171 Dominican friars in solemn vows, 917 student brothers, and 237 novices. By the year 2013 there were 6058 Dominican friars, including 4,470 priests.


In the revival movement France held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802–1861). He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850. From this province were detached the province of Lyon, called Occitania (1862), that of Toulouse (1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of St. Joseph in the United States. Founded in 1805 by Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio (1821–1832), this province has developed slowly, but now ranks among the most flourishing and active provinces of the order. In 1910 it numbered seventeen convents or secondary houses. In 1905, it established a large house of studies at Washington, D.C., called the Dominican House of Studies. There are now four Dominican provinces in the United States.


The province of France has produced a large number of preachers. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished Lacordaire (1835–1836, 1843–1851), Jacques Monsabré (1869–1870, 1872–1890), Joseph Ollivier (1871, 1897), Thomas Etourneau (1898–1902).[citation needed] Since 1903 the pulpit of Notre Dame has been occupied by a succession of Dominicans. Père Henri Didon (d. 1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Père Marie-Joseph Lagrange O.P. (1855–1938), one of the leading international centres for Biblical research. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared.


Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the order and to secular clerics, which publishes the Revue Biblique. The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in 1890, is flourishing, and has about 250 students. The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas, Angelicum established at Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Heinrich Denifle, one of the most famous writers on medieval history (d. 1905).[citation needed]


Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are Christian women and men; married, single, divorced, and widowed; clergy members and lay persons who were first drawn to and then called to live out the charism and continue the mission of the Dominican Order - to praise, to bless, to preach. Associates do not take vows, but rather make a commitment to be partners with vowed members, and to share the mission and charism of the Dominican Family in their own lives, families, churches, neighborhoods, workplaces, and cities.


The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. When the order reached England, many of these attributes were kept, but the English gave the order additional, specialized characteristics. This topic is discussed below.


Dominic's search for a close relationship with God was determined and unceasing. He rarely spoke, so little of his interior life is known. What is known about it comes from accounts written by people near to him. St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. From a number of accounts, singing was apparently one of Dominic's great delights. Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for 'poor sinners.' He owned a single habit, refused to carry money, and would allow no one to serve him.


The spirituality evidenced throughout all of the branches of the order reflects the spirit and intentions of its founder, though some of the elements of what later developed might have surprised the Castilian friar. Fundamentally, Dominic was "... a man of prayer who utilized the full resources of the learning available to him to preach, to teach, and even materially to assist those searching for the truth found in the gospel of Christ. It is that spirit which [Dominic] bequeathed to his followers".


Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily Arabic, because of the missionary work friars were pursuing amongst those led astray or forced to convert by Muslims in the Middle East. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. The growth of the spirituality of young preachers was his first priority. He once cried to his students: "... consider how excellent this office [of preaching] is, because it is apostolic; how useful, because it is directly ordained for the salvation of souls; how perilous, because few have in them, or perform, what the office requires, for it is not without great danger ... , vol. xxv. (Lyon, 1677)


Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards".


Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation "Great". His influence on the brotherhood permeated nearly every aspect of Dominican life. Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, ecumenist, and diplomat. Under the auspices of Humbert of Romans, Albert molded the curriculum of studies for all Dominican students, introduced Aristotle to the classroom and probed the work of Neoplatonists, such as Plotinus. Indeed, it was the thirty years of work done by Thomas Aquinas and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.


One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism, for the purposes of this study, refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.


Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: "... we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".


Albert the Great wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God is, but she does not know what God is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.


As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Meekness and charity guide Christians to acknowledge that they are nothing without the One (God/Christ) who created them, sustains them, and guides them. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well. Charity is the manifestation of the pure love of Christ, both for and by His follower.


The Dominican Order was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God and their determination to live lives devoted to, and in emulation of, Him.


Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4-5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. These images arose out of a confusing mass of ambiguous and ambivalent statements regarding the nature of God and man's relationship to Him.


Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the order had misgivings about the necessity of female religious establishments in an order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the order by 1358. In that year, the number lessened due to disasters like the Black Death.


Female houses differed from male Dominican houses in a lack of apostolic work for the women. Instead, the sisters chanted the Divine Office and kept all the monastic observances. Their lives were often much more strict than their brothers' lives. The sisters had no government of their own, but lived under the authority of the general and provincial chapters of the order. They were compelled to obey all the rules and shared in all the applicable privileges of the order. Like the Priory of Dartford, all Dominican nunneries were under the jurisdiction of friars. The friars served as their confessors, priests, teachers and spiritual mentors.


Women could not be professed to the Dominican religious life before the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory (1250) demands that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of St. Augustine and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were tested to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.


Because the nuns of the order did not preach among the people, the need to engage in study was not as immediate or intense as it was for men. They did participate, however, in a number of intellectual activities. Along with sewing and embroidery, nuns often engaged in reading and discussing correspondence from Church leaders. In the Strassburg monastery of St. Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.


As heirs of the Dominican priory of Poissy in France, the Dartford sisters were also heirs to a tradition of profound learning and piety. Sections of translations of spiritual writings in Dartford's library, such as Suso's Little Book of Eternal Wisdom and Laurent du Bois' Somme le Roi, show that the "ghoostli" link to Europe was not lost in the crossing of the Channel. It survived in the minds of the nuns. Also, the nuns shared a unique identity with Poissy as a religious house founded by a royal house. The English nuns were proud of this heritage, and aware that many of them shared in England's great history as members of the noble class, as seen in the next chapter.


The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.


The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide. The friars built an oratory to the Blessed Virgin Mary and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools. Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records. The "visitation" was a section of the province through which visitors to each priory could describe the state of its religious life and its studies to the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York. All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important. This is not surprising when one remembers Dominic's zeal for it.


English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God. This was an essential moral imitation of the Savior as an ideal for religious change, and as the means for reformation of humanity's nature as an image of divinity. This type of mysticism carried with it four elements. First, spiritually it emulated the moral essence of Christ's life. Second, there was a connection linking moral emulation of Christ's life and humanity's disposition as images of the divine. Third, English Dominican mysticism focused on an embodied spirituality with a structured love of fellow men at its center. Finally, the supreme aspiration of this mysticism was either an ethical or an actual union with God.


For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith. This then led to an understanding that was directed toward an experiential knowledge of divinity. It is important to understand, however, that for these mystics it was possible to pursue mystical life without the visions and voices that are usually associated with such a relationship with God. They experienced a mystical process that allowed them, in the end, to experience what they had already gained knowledge of through their faith only.


The center of all mystical experience is, of course, Christ. English Dominicans sought to gain a full knowledge of Christ through an imitation of His life. English mystics of all types tended to focus on the moral values that the events in Christ's life exemplified. This led to a "progressive understanding of the meanings of Scripture--literal, moral, allegorical, and anagogical"—that was contained within the mystical journey itself. From these considerations of Scripture comes the simplest way to imitate Christ: an emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry becomes the most significant way to feel and have knowledge of God.


The English concentrated on the spirit of the events of Christ's life, not the literality of events. They neither expected nor sought the appearance of the stigmata or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.


Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.


Eton is one of ten English HMC schools, commonly referred to as "public schools", regulated by the Public Schools Act of 1868. Following the public school tradition, Eton is a full boarding school, which means all pupils live at the school, and it is one of four such remaining single-sex boys' public schools in the United Kingdom (the others being Harrow, Radley, and Winchester) to continue this practice. Eton has educated 19 British prime ministers and generations of the aristocracy and has been referred to as the chief nurse of England's statesmen. Charging up to £11,478 per term (there are three terms per academic year) in 2014/15, Eton is the sixth most expensive HMC boarding school in the UK.


Eton has a long list of distinguished former pupils. David Cameron is the 19th British prime minister to have attended the school, and has recommended that Eton set up a school in the state sector to help drive up standards. Eton now co-sponsors a state sixth-form college in Newham, a deprived area of East London, called the London Academy of Excellence, opened in 2012, which is free of charge and aims to get all its students into higher education. In September 2014, Eton opened, and became the sole educational sponsor for, a new purpose-built co-educational state boarding and day school for around 500 pupils, Holyport College, in Maidenhead in Berkshire, with construction costing around £15 million, in which a fifth of places for day pupils will be set aside for children from poor homes, 21 boarding places will go to youngsters on the verge of being taken into care, and a further 28 boarders will be funded or part-funded through bursaries.


About 20% of pupils at Eton receive financial support, through a range of bursaries and scholarships. The recent Head Master, Tony Little, said that Eton is developing plans to allow any boy to attend the school whatever his parents' income and, in 2011, said that around 250 boys received "significant" financial help from the school. In early 2014, this figure had risen to 263 pupils receiving the equivalent of around 60% of school fee assistance, whilst a further 63 received their education free of charge. Little said that, in the short term, he wanted to ensure that around 320 pupils per year receive bursaries, and that 70 were educated free of charge, with the intention that the number of pupils receiving financial assistance would continue to increase. These comparatively new developments will run alongside long-established courses that Eton has provided for pupils from state schools, most of them in the summer holidays (July and August). Launched in 1982, the Universities Summer School is an intensive residential course open to boys and girls throughout the UK who attend state schools, are at the end of their first year in the Sixth Form, and are about to begin their final year of schooling. The Brent-Eton Summer School, started in 1994, offers 40-50 young people from the London Borough of Brent, an area of inner-city deprivation, an intensive one-week residential course, free of charge, designed to help bridge the gap between GCSE and A-level. In 2008, Eton helped found the Eton, Slough, Windsor and Hounslow Independent and State School Partnership (ISSP), with six local state schools. The ISSP's aims are "to raise pupil achievement, improve pupil self-esteem, raise pupil aspirations and improve professional practice across the schools". Eton also runs a number of choral and English language courses during the summer months.


In the run-up to the London 2012 Summer Olympic Games and London 2012 Summer Paralympic Games, Eton's purpose-built Dorney Lake, a permanent, eight-lane, 2,200 metre course (about 1.4 miles) in a 400-acre park, officially known throughout the Games as Eton Dorney, provided training facilities for Olympic and Paralympic competitors, and during the Games, hosted the Olympic and Paralympic Rowing competitions as well as the Olympic Canoe Sprint event, attracting over 400,000 visitors during the Games period (around 30,000 per day), and voted the best 2012 Olympic venue by spectators. Access to the 400-acre parkland around the Lake is provided to members of the public, free of charge, almost all the year round.


Construction of the chapel, originally intended to be slightly over twice as long, with eighteen - or possibly seventeen - bays (there are eight today) was stopped when Henry VI was deposed. Only the Quire of the intended building was completed. Eton's first Headmaster, William Waynflete, founder of Magdalen College, Oxford and previously Head Master of Winchester College, built the ante-chapel that finishes the Chapel today. The important wall paintings in the Chapel and the brick north range of the present School Yard also date from the 1480s; the lower storeys of the cloister, including College Hall, had been built between 1441 and 1460.


As the school suffered reduced income while still under construction, the completion and further development of the school has since depended to some extent on wealthy benefactors. Building resumed when Roger Lupton was Provost, around 1517. His name is borne by the big gate-house in the west range of the cloisters, fronting School Yard, perhaps the most famous image of the school. This range includes the important interiors of the Parlour, Election Hall, and Election Chamber, where most of the 18th century "leaving portraits" are kept.


The Duke of Wellington is often incorrectly quoted as saying that "The Battle of Waterloo was won on the playing-fields of Eton". Wellington was at Eton from 1781 to 1784 and was to send his sons there. According to Nevill (citing the historian Sir Edward Creasy), what Wellington said, while passing an Eton cricket match many decades later, was, "There grows the stuff that won Waterloo", a remark Nevill construes as a reference to "the manly character induced by games and sport" amongst English youth generally, not a comment about Eton specifically. In 1889, Sir William Fraser conflated this uncorroborated remark with the one attributed to him by Count Charles de Montalembert's "C'est ici qu'a été gagné la bataille de Waterloo" ("It is here that the Battle of Waterloo was won.")


As with other public schools, a scheme was devised towards the end of the 19th century to familiarize privileged schoolboys with social conditions in deprived areas. The project of establishing an 'Eton Mission' in the crowded district of Hackney Wick in east London was started at the beginning of 1880, and lasted until 1971 when it was decided that a more local project (at Dorney) would be more realistic. However over the years much money was raised for the Eton Mission, a fine church by G. F. Bodley was erected, many Etonians visited, and stimulated among other things the Eton Manor Boys' Club, a notable rowing club which has survived the Mission itself, and the 59 Club for motorcyclists.


The very large and ornate School Hall and School Library (by L K. Hall) were erected in 1906-8 across the road from Upper School as the school's memorial to the Etonians who had died in the Boer War. Many tablets in the cloisters and chapel commemorate the large number of dead Etonians of the Great War. A bomb destroyed part of Upper School in World War Two and blew out many windows in the Chapel. The college commissioned replacements by Evie Hone (1949–52) and by John Piper and Patrick Reyntiens (1959 onwards).


In the past, people at Eton have occasionally been guilty of antisemitism. For a time, new admissions were called 'Jews' by their fellow Collegers. In 1945, the school introduced a nationality statute conditioning entry on the applicant's father being British by birth. The statute was removed after the intervention of Prime Minister Harold Macmillan in the 1960s after it came to the attention of Oxford's Wykeham Professor of Logic, A. J. Ayer, himself Jewish and an Old Etonian, who "suspected a whiff of anti-semitism".


One boarding house, College, is reserved for seventy King's Scholars, who attend Eton on scholarships provided by the original foundation and awarded by examination each year; King's Scholars pay up to 90% of full fees, depending on their means. Of the other pupils, up to a third receive some kind of bursary or scholarship. The name "King's Scholars" is because the school was founded by King Henry VI in 1440. The original School consisted of the seventy Scholars (together with some Commensals) and the Scholars were educated and boarded at the foundation's expense.


As the School grew, more students were allowed to attend provided that they paid their own fees and lived in the town, outside the College's original buildings. These students became known as Oppidans, from the Latin word oppidum, meaning town. The Houses developed over time as a means of providing residence for the Oppidans in a more congenial manner, and during the 18th and 19th centuries were mostly run by women known as "dames". They typically contain about fifty boys. Although classes are organised on a School basis, most boys spend a large proportion of their time in their House. Each House has a formal name, mainly used for post and people outside the Eton community. It is generally known by the boys by the initials or surname of the House Master, the teacher who lives in the house and manages the pupils in it.


Not all boys who pass the College election examination choose to become King's Scholars. If they choose instead to belong to one of the 24 Oppidan Houses, they are known as Oppidan Scholars. Oppidan scholarships may also be awarded for consistently performing with distinction in School and external examinations. To gain an Oppidan Scholarship, a boy must have either three distinctions in a row or four throughout his career. Within the school, an Oppidan Scholar is entitled to use the letters OS after his name.


The Oppidan Houses are named Godolphin House, Jourdelay's, (both built as such c. 1720), Hawtrey House, Durnford House, (the first two built as such by the Provost and Fellows, 1845, when the school was increasing in numbers and needed more centralised control), The Hopgarden, South Lawn, Waynflete, Evans's, Keate House, Warre House, Villiers House, Common Lane House, Penn House, Walpole House, Cotton Hall, Wotton House, Holland House, Mustians, Angelo's, Manor House, Farrer House, Baldwin's Bec, The Timbralls, and Westbury.


For much of Eton's history, junior boys had to act as "fags", or servants, to older boys. Their duties included cleaning, cooking, and running errands. A Library member was entitled to yell at any time and without notice, "Boy, Up!" or "Boy, Queue!", and all first-year boys had to come running. The last boy to arrive was given the task. These practices, known as fagging, were partially phased out of most houses in the 1970s. Captains of House and Games still sometimes give tasks to first-year boys, such as collecting the mail from School Office.[citation needed]


The long-standing claim that the present uniform was first worn as mourning for the death of George III is unfounded. "Eton dress" has undergone significant changes since its standardisation in the 19th century. Originally (along with a top-hat and walking-cane), Etonian dress was reserved for formal occasions, but boys wear it today for classes, which are referred to as "divisions", or "divs". As stated above, King's Scholars wear a black gown over the top of their tailcoats, and occasionally a surplice in Chapel. Members of the teaching staff (known as Beaks) are required to wear a form of school dress when teaching.


Later the emphasis was on classical studies, dominated by Latin and Ancient History, and, for boys with sufficient ability, Classical Greek. From the latter part of the 19th century this curriculum has changed and broadened: for example, there are now more than 100 students of Chinese, which is a non-curriculum course. In the 1970s, there was just one school computer, in a small room attached to the science buildings. It used paper tape to store programs. Today, all boys must have laptop computers, and the school fibre-optic network connects all classrooms and all boys' bedrooms to the internet.


The primary responsibility for a boy's studies lies with his House Master, but he is assisted by an additional director of studies, known as a tutor. Classes, colloquially known as "divs" (divisions), are organised on a School basis; the classrooms are separate from the houses. New school buildings have appeared for teaching purposes every decade or so since New Schools, designed by Henry Woodyer and built 1861-3. Despite the introduction of modern technology, the external appearance and locations of many of the classrooms have remained unchanged for a long time.


Societies tend to come and go, of course, depending on the special enthusiasms of the masters and boys in the school at the time, but some have been in existence many years. Those in existence at present include: Aeronautical, African, Alexander Cozens (Art), Amnesty, Archeological, Architectural, Astronomy, Banks (conservation), Caledonian, Cheese, Classical, Comedy, Cosmopolitan, Debating, Design, Entrepreneurship, Geographical, Henry Fielding, Hispanic, History, Keynes (economics), Law, Literary, Mathematical, Medical, Middle Eastern, Model United Nations, Modern Languages, Oriental, Orwell (left-wing), Simeon (Christian), Parry (music), Photographic, Political, Praed (poetry), Rock (music), Rous (equestrian), Salisbury (diplomatic), Savile (Rare Books and Manuscripts), Shelley, Scientific, Sports, Tech Club, Theatre, Wellington (military), Wine and Wotton’s (philosophy).


Prizes are awarded on the results of trials (internal exams), GCSE and AS-levels. In addition, many subjects and activities have specially endowed prizes, several of which are awarded by visiting experts. The most prestigious is the Newcastle Scholarship, awarded on the strength of an examination, consisting of two papers in philosophical theology, moral theory and applied ethics. Also of note are the Gladstone Memorial Prize and the Coutts Prize, awarded on the results of trials and AS-level examinations in C; and the Huxley Prize, awarded for a project on a scientific subject. Other specialist prizes include the Newcastle Classical Prize; the Rosebery Exhibition for History; the Queen’s Prizes for French and German; the Duke of Newcastle’s Russian Prize; the Beddington Spanish Prize; the Strafford and Bowman Shakespeare Prizes; the Tomline and Russell Prizes in Mathematics; the Sotheby Prize for History of Art; the Waddington Prize for Theology and Philosophy; the Birley Prize for History; The Lower Boy Rosebery Prize and the Wilder Prize for Theology. Prizes are awarded too for excellence in such activities as painting, sculpture, ceramics, playing musical instruments, musical composition, declamation, silverwork, and design.


Various benefactions make it possible to give grants each year to boys who wish, for educational or cultural reasons, to work or travel abroad. These include the Busk Fund, which supports individual ventures that show particular initiative; the C.M. Wells Memorial Trust Fund, for the promotion of visits to classical lands; the Sadler Fund, which supports, amongst others, those intending to enter the Foreign Service; and the Marsden Fund, for travel in countries where the principal language is not English.


If any boy produces an outstanding piece of work, it may be "Sent Up For Good", storing the effort in the College Archives for posterity. This award has been around since the 18th century. As Sending Up For Good is fairly infrequent, the process is rather mysterious to many of Eton's boys. First, the master wishing to Send Up For Good must gain the permission of the relevant Head of Department. Upon receiving his or her approval, the piece of work will be marked with Sent Up For Good and the student will receive a card to be signed by House Master, tutor and division master.


The opposite of a Show Up is a "Rip". This is for sub-standard work, which is sometimes torn at the top of the page/sheet and must be submitted to the boy's housemaster for signature. Boys who accumulate rips are liable to be given a "White Ticket", which must be signed by all his teachers and may be accompanied by other punishments, usually involving doing domestic chores or writing lines. In recent times,[when?] a milder form of the rip, 'sign for information', colloquially known as an "info", has been introduced, which must also be signed by the boy's housemaster and tutor.


A boy who is late for any division or other appointment may be required to sign "Tardy Book", a register kept in the School Office, between 7.35am and 7.45am, every morning for the duration of his sentence (typically three days). Tardy Book may also be issued for late work. For more serious misdeeds, a boy is summoned from his lessons to the Head Master, or Lower Master if the boy is in the lower two years, to talk personally about his misdeeds. This is known as the "Bill". The most serious misdeeds may result in expulsion, or rustication (suspension). Conversely, should a master be more than 15 minutes late for a class, traditionally the pupils might claim it as a "run" and absent themselves for the rest of its duration.


John Keate, Head Master from 1809 to 1834, took over at a time when discipline was poor. Anthony Chenevix-Trench, Head Master from 1964 to 1970, abolished the birch and replaced it with caning, also applied to the bare posterior, which he administered privately in his office. Chenevix-Trench also abolished corporal punishment administered by senior boys. Previously, House Captains were permitted to cane miscreants over the seat of the trousers. This was a routine occurrence, carried out privately with the boy bending over with his head under the edge of a table. Less common but more severe were the canings administered by Pop (see Eton Society below) in the form of a "Pop-Tanning", in which a large number of hard strokes were inflicted by the President of Pop in the presence of all Pop members (or, in earlier times, each member of Pop took it in turns to inflict a stroke). The culprit was summoned to appear in a pair of old trousers, as the caning would cut the cloth to shreds. This was the most severe form of physical punishment at Eton.


The current "Precentor" (Head of Music) is Tim Johnson, and the School boasts eight organs and an entire building for music (performance spaces include the School Hall, the Farrer Theatre and two halls dedicated to music, the Parry Hall and the Concert Hall). Many instruments are taught, including obscure ones such as the didgeridoo. The School participates in many national competitions; many pupils are part of the National Youth Orchestra, and the School gives scholarships for dedicated and talented musicians. A former Precentor of the college, Ralph Allwood set up and organised Eton Choral Courses, which run at the School every summer.


Numerous plays are put on every year at Eton College; there is one main theatre, called the Farrer (seating 400) and 2 Studio theatres, called the Caccia Studio and Empty Space (seating 90 and 80 respectively). There are about 8 or 9 house productions each year, around 3 or 4 "independent" plays (not confined solely to one house, produced, directed and funded by Etonians) and three school plays, one specifically for boys in the first two years, and two open to all years. The School Plays have such good reputations that they are normally fully booked every night. Productions also take place in varying locations around the School, varying from the sports fields to more historic buildings such as Upper School and College Chapel.


In recent years, the School has put on a musical version of The Bacchae (October 2009) as well as productions of A Funny Thing Happened on the Way to the Forum (May 2010), The Cherry Orchard (February 2011), Joseph K (October 2011), Cyrano de Bergerac (May 2012), Macbeth (October 2012), London Assurance (May 2013) and Jerusalem (October 2013). Upcoming in May 2014 was a production of A Midsummer Night's Dream . Often girls from surrounding schools, such as St George's, Ascot, St Mary's School Ascot, Windsor Girls' School and Heathfield St Mary's School, are cast in female roles. Boys from the School are also responsible for the lighting, sound and stage management of all the productions, under the guidance of several professional full-time theatre staff.


Eton's best-known holiday takes place on the so-called "Fourth of June", a celebration of the birthday of King George III, Eton's greatest patron. This day is celebrated with the Procession of Boats, in which the top rowing crews from the top four years row past in vintage wooden rowing boats. Similar to the Queen's Official Birthday, the "Fourth of June" is no longer celebrated on 4 June, but on the Wednesday before the first weekend of June. Eton also observes St. Andrew's Day, on which the Eton wall game is played.[citation needed]


Until 18 December 2010, Eton College was an exempt charity under English law (Charities Act 1993, Schedule 2). Under the provisions of the Charities Act 2006, it is now an excepted charity, and fully registered with the Charities Commission, and is now one of the 100 largest charities in the UK. As a charity, it benefits from substantial tax breaks. It was calculated by the late David Jewell, former Master of Haileybury, that in 1992 such tax breaks saved the School about £1,945 per pupil per year, although he had no direct connection with the School. This subsidy has declined since the 2001 abolition by the Labour Government of state-funded scholarships (formerly known as "assisted places") to independent schools. However, no child attended Eton on this scheme, meaning that the actual level of state assistance to the School has always been lower. Eton's retiring Head Master, Tony Little, has claimed that the benefits that Eton provides to the local community free of charge (use of its facilities, etc.) have a higher value than the tax breaks it receives as a result of its charitable status. The fee for the academic year 2010–2011 was £29,862 (approximately US$48,600 or €35,100 as of March 2011), although the sum is considerably lower for those pupils on bursaries and scholarships.


In 1995 the National Lottery granted money for a £4.6m sports complex, to add to Eton's existing facilities of two swimming pools, 30 cricket squares, 24 football, rugby and hockey pitches and a gym. The College paid £200,000 and contributed 4.5 hectares of land in return for exclusive use of the facilities during the daytime only. The UK Sports Council defended the deal on the grounds that the whole community would benefit, while the bursar claimed that Windsor, Slough and Eton Athletic Club was "deprived" because local people (who were not pupils at the College) did not have a world-class running track and facilities to train with. Steve Osborn, director of the Safe Neighbourhoods Unit, described the decision as "staggering" given the background of a substantial reduction in youth services by councils across the country, a matter over which, however, neither the College nor the UK Sports Council, had any control. The facility, which became the Thames Valley Athletics Centre, opened in April 1999.


In October 2004, Sarah Forsyth claimed that she had been dismissed unfairly by Eton College and had been bullied by senior staff. She also claimed she was instructed to do some of Prince Harry's coursework to enable him to pass AS Art. As evidence, Forsyth provided secretly recorded conversations with both Prince Harry and her Head of Department, Ian Burke. An employment tribunal in July 2005 found that she had been unfairly dismissed and criticised Burke for bullying her and for repeatedly changing his story. It also criticised the school for failing to produce its capability procedures and criticised the Head Master for not reviewing the case independently.


It criticised Forsyth's decision to record a conversation with Harry as an abuse of teacher–student confidentiality and said "It is clear whichever version of the evidence is accepted that Mr Burke did ask the claimant to assist Prince Harry with text for his expressive art project ... It is not part of this tribunal's function to determine whether or not it was legitimate." In response to the tribunal's ruling concerning the allegations about Prince Harry, the School issued a statement, saying Forsyth's claims "were dismissed for what they always have been - unfounded and irrelevant." A spokesperson from Clarence House said, "We are delighted that Harry has been totally cleared of cheating."


In 2005, the Office of Fair Trading found fifty independent schools, including Eton, to have breached the Competition Act by "regularly and systematically" exchanging information about planned increases in school fees, which was collated and distributed among the schools by the bursar at Sevenoaks School. Following the investigation by the OFT, each school was required to pay around £70,000, totalling around £3.5 million, significantly less than the maximum possible fine. In addition, the schools together agreed to contribute another £3m to a new charitable educational fund. The incident raised concerns over whether the charitable status of independent schools such as Eton should be reconsidered, and perhaps revoked. However, Jean Scott, the head of the Independent Schools Council, said that independent schools had always been exempt from anti-cartel rules applied to business, were following a long-established procedure in sharing the information with each other, and that they were unaware of the change to the law (on which they had not been consulted). She wrote to John Vickers, the OFT director-general, saying, "They are not a group of businessmen meeting behind closed doors to fix the price of their products to the disadvantage of the consumer. They are schools that have quite openly continued to follow a long-established practice because they were unaware that the law had changed."


A Freedom of Information request in 2005 revealed that Eton had received £2,652 in farming subsidies in 2004 under the Common Agricultural Policy. Asked to explain under what grounds it was eligible to receive farming subsidies, Eton admitted that it was 'a bit of a mystery'. The TaxPayers' Alliance also stated that Eton had received a total of £5,300 in CAP subsidies between 2002 and 2007. Panorama revealed in March 2012 that farming subsidies were granted to Eton for 'environmental improvements', in effect 'being paid without having to do any farming at all'.


Figures obtained by The Daily Telegraph had revealed that, in 2010, 37 applicants from Eton were accepted by Oxford whilst state schools had difficulty obtaining entry even for pupils with the country's most impressive exam results. According to The Economist, Oxford and Cambridge admit more Etonians each year than applicants from the whole country who qualify for free school meals. In April 2011 the Labour MP David Lammy described as unfair and 'indefensible' the fact that Oxford University had organised nine 'outreach events' at Eton in 2010, although he admitted that it had, in fact, held fewer such events for Eton than for another independent school, Wellington College.


In July 2015, Eton accidentally sent emails to 400 prospective students, offering them conditional entrance to the school in September 2017. The email was intended for nine students, but an IT glitch caused the email to be sent to 400 additional families, who didn't necessarily have a place. In response, the school issued the following statement: "This error was discovered within minutes and each family was immediately contacted to notify them that it should be disregarded and to apologise. We take this type of incident very seriously indeed and so a thorough investigation, overseen by the headmaster Tony Little and led by the tutor for admissions, is being carried out to find out exactly what went wrong and ensure it cannot happen again. Eton College offers its sincere apologies to those boys concerned and their families. We deeply regret the confusion and upset this must have caused."


In January 2016, the Eton College beagling club was accused by the League Against Cruel Sports of undertaking an illegal hare hunt. The allegations were accompanied by a video of the Eton Beagles chasing a hare, as 'the hunt staff urge the beagles on and make no efforts to call the dogs off.' A spokesman representing Eton College released the following statement: "Eton College takes its legal responsibilities extremely seriously and expects all school activities to comply with the law. We are investigating this allegation as a matter of urgency and will be co-operating fully with the relevant authorities."


Eton College has links with some private schools in India today, maintained from the days of the British Raj, such as The Doon School and Mayo College. Eton College is also a member of the G20 Schools Group, a collection of college preparatory boarding schools from around the world, including Turkey's Robert College, the United States' Phillips Academy and Phillips Exeter Academy, Australia's Scotch College, Melbourne Grammar School and Launceston Church Grammar School, Singapore's Raffles Institution, and Switzerland's International School of Geneva. Eton has recently fostered[when?] a relationship with the Roxbury Latin School, a traditional all-boys private school in Boston, USA. Former Eton headmaster and provost Sir Eric Anderson shares a close friendship with Roxbury Latin Headmaster emeritus F. Washington Jarvis; Anderson has visited Roxbury Latin on numerous occasions, while Jarvis briefly taught theology at Eton after retiring from his headmaster post at Roxbury Latin. The headmasters' close friendship spawned the Hennessy Scholarship, an annual prize established in 2005 and awarded to a graduating RL senior for a year of study at Eton. Hennessy Scholars generally reside in Wotton house.


Besides Prince William and Prince Harry, members of the extended British Royal Family who have attended Eton include Prince Richard, Duke of Gloucester and his son Alexander Windsor, Earl of Ulster; Prince Edward, Duke of Kent, his eldest son George Windsor, Earl of St Andrews and grandson Edward Windsor, Lord Downpatrick and his youngest son Lord Nicholas Windsor; Prince Michael of Kent and his son Lord Frederick Windsor; James Ogilvy, son of Princess Alexandra and the Right Honourable Angus Ogilvy, himself an Eton alumnus. Prince William of Gloucester (1942-1972) also attended Eton, as did George Lascelles, 7th Earl of Harewood, son of Princess Mary, Princess Royal.


Other notable Old Etonians include scientists Robert Boyle, John Maynard Smith, J. B. S. Haldane, Stephen Wolfram and the 2012 Nobel Prize in Physiology or Medicine winner, John Gurdon; Beau Brummell; economists John Maynard Keynes and Richard Layard; Antarctic explorer Lawrence Oates; politician Alan Clark; entrepreneur, charity organiser and partner of Adele, Simon Konecki; cricket commentator Henry Blofeld; explorer Sir Ranulph Fiennes; adventurer Bear Grylls; composers Thomas Arne, George Butterworth, Roger Quilter, Frederick Septimus Kelly, Donald Tovey, Thomas Dunhill, Lord Berners, Victor Hely-Hutchinson, and Peter Warlock (Philip Heseltine); Hubert Parry, who wrote the song Jerusalem and the coronation anthem I was glad; and musicians Frank Turner and Humphrey Lyttelton.


Notable Old Etonians in the media include the former Political Editor of both ITN and The Times, Julian Haviland; the current BBC Deputy Political Editor, James Landale, and the BBC Science Editor, David Shukman; the current President of Conde Nast International and Managing Director of Conde Nast UK, Nicholas Coleridge; the former ITN newscaster and BBC Panorama presenter, Ludovic Kennedy; current BBC World News and BBC Rough Justice current affairs presenter David Jessel; former chief ITV and Channel 4 racing commentator John Oaksey; 1950s BBC newsreader and 1960s ITN newscaster Timothy Brinton; 1960s BBC newsreader Corbet Woodall; the former Editor of The Daily Telegraph, Charles Moore; the former Editor of The Spectator, Ferdinand Mount; and the current Editor of The Mail on Sunday, Geordie Greig.


Actor Dominic West has been unenthusiastic about the career benefits of being an Old Etonian, saying it "is a stigma that is slightly above 'paedophile' in the media in a gallery of infamy", but asked whether he would consider sending his own children there, said "Yes, I would. It’s an extraordinary place... It has the facilities and the excellence of teaching and it will find what you’re good at and nurture it", while the actor Tom Hiddleston says there are widespread misconceptions about Eton, and that "People think it's just full of braying toffs... It isn’t true... It's actually one of the most broadminded places I’ve ever been. The reason it’s a good school is that it encourages people to find the thing they love and to go for it. They champion the talent of the individual and that’s what’s special about it".


Cork was originally a monastic settlement, reputedly founded by Saint Finbarr in the 6th century. Cork achieved an urban character at some point between 915 and 922 when Norseman (Viking) settlers founded a trading port. It has been proposed that, like Dublin, Cork was an important trading centre in the global Scandinavian trade network. The ecclesiastical settlement continued alongside the Viking longphort, with the two developing a type of symbiotic relationship; the Norsemen providing otherwise unobtainable trade goods for the monastery, and perhaps also military aid.


The city's charter was granted by Prince John, as Lord of Ireland, in 1185. The city was once fully walled, and some wall sections and gates remain today. For much of the Middle Ages, Cork city was an outpost of Old English culture in the midst of a predominantly hostile Gaelic countryside and cut off from the English government in the Pale around Dublin. Neighbouring Gaelic and Hiberno-Norman lords extorted "Black Rent" from the citizens to keep them from attacking the city. The present extent of the city has exceeded the medieval boundaries of the Barony of Cork City; it now takes in much of the neighbouring Barony of Cork. Together, these baronies are located between the Barony of Barrymore to the east, Muskerry East to the west and Kerrycurrihy to the south.


The city's municipal government was dominated by about 12–15 merchant families, whose wealth came from overseas trade with continental Europe — in particular the export of wool and hides and the import of salt, iron and wine. The medieval population of Cork was about 2,100 people. It suffered a severe blow in 1349 when almost half the townspeople died of plague when the Black Death arrived in the town. In 1491, Cork played a part in the English Wars of the Roses when Perkin Warbeck a pretender to the English throne, landed in the city and tried to recruit support for a plot to overthrow Henry VII of England. The then mayor of Cork and several important citizens went with Warbeck to England but when the rebellion collapsed they were all captured and executed. The title of Mayor of Cork was established by royal charter in 1318, and the title was changed to Lord Mayor in 1900 following the knighthood of the incumbent Mayor by Queen Victoria on her Royal visit to the city.


The climate of Cork, like the rest of Ireland, is mild and changeable with abundant rainfall and a lack of temperature extremes. Cork lies in plant Hardiness zone 9b. Met Éireann maintains a climatological weather station at Cork Airport, a few kilometres south of the city. It should be noted that the airport is at an altitude of 151 metres (495 ft) and temperatures can often differ by a few degrees between the airport and the city itself. There are also smaller synoptic weather stations at UCC and Clover Hill.


Temperatures below 0 °C (32 °F) or above 25 °C (77 °F) are rare. Cork Airport records an average of 1,227.9 millimetres (4.029 ft) of precipitation annually, most of which is rain. The airport records an average of 7 days of hail and 11 days of snow or sleet a year; though it only records lying snow for 2 days of the year. The low altitude of the city, and moderating influences of the harbour, mean that lying snow very rarely occurs in the city itself. There are on average 204 "rainy" days a year (over 0.2 millimetres (0.0079 in) of rainfall), of which there are 73 days with "heavy rain" (over 5 millimetres (0.20 in)). Cork is also a generally foggy city, with an average of 97 days of fog a year, most common during mornings and during winter. Despite this, however, Cork is also one of Ireland's sunniest cities, with an average of 3.9 hours of sunshine every day and only having 67 days where there is no "recordable sunshine", mostly during and around winter.


The Cork School of Music and the Crawford College of Art and Design provide a throughput of new blood, as do the active theatre components of several courses at University College Cork (UCC). Highlights include: Corcadorca Theatre Company, of which Cillian Murphy was a troupe member prior to Hollywood fame; the Institute for Choreography and Dance, a national contemporary dance resource;[citation needed] the Triskel Arts Centre (capacity c.90), which includes the Triskel Christchurch independent cinema; dance venue the Firkin Crane (capacity c.240); the Cork Academy of Dramatic Art (CADA) and Graffiti Theatre Company; and the Cork Jazz Festival, Cork Film Festival, and Live at the Marquee events. The Everyman Palace Theatre (capacity c.650) and the Granary Theatre (capacity c.150) both play host to dramatic plays throughout the year.


Cork is home to the RTÉ Vanbrugh Quartet, and to many musical acts, including John Spillane, The Frank And Walters, Sultans of Ping, Simple Kid, Microdisney, Fred, Mick Flannery and the late Rory Gallagher. Singer songwriter Cathal Coughlan and Sean O'Hagan of The High Llamas also hail from Cork. The opera singers Cara O'Sullivan, Mary Hegarty, Brendan Collins, and Sam McElroy are also Cork born. Ranging in capacity from 50 to 1,000, the main music venues in the city are the Cork Opera House (capacity c.1000), Cyprus Avenue, Triskel Christchurch, the Roundy, the Savoy and Coughlan's.[citation needed] Cork's underground scene is supported by Plugd Records.[citation needed]