document_title: Shiva

question_text: the popular sculpture shiva nataraja depicts shiva—or siva—as

question_tokens: the popular sculpture shiva nataraja depicts shiva -- or siva -- as

text: Shiva

text: Etymology and other names[edit]

text: The Sanskrit word "Śiva" (Devanagari: शिव, transliterated as Shiva or Siva) means, states Monier Monier-Williams, "auspicious, propitious, gracious, benign, kind, benevolent, friendly".[26] The roots of Śiva in folk etymology is "śī" which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace".[26][27]

text: The word Shiva is used as an adjective in the Rig Veda (approximately 1700-1100BC), as an epithet for several Rigvedic deities, including Rudra.[28] The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature.[26][29] The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver".[26][30]

text: Sharma presents another etymology with the Sanskrit root śarv-, which means "to injure" or "to kill",[31] interprets the name to connote "one who can kill the forces of darkness".[32]

text: The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[33] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[34]

text: Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun (śivan, "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda.[35][36] The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)".[37][38]

text: Shiva is known by many names such Viswanatha (lord of the universe), Mahadeva, Mahandeo,[39] Mahasu,[40] Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms),[41][42][43] and Ghrneshwar (lord of compassion).[44] The highest reverence for Shiva in Shaivism is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"),[45][46] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[47][48] and Parameśvara ("Supreme Lord").[49]

text: Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity.[50] There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[51] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata provides one such list.[52] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[53][54]

text: Historical development and literature[edit]

text: The Shiva-related tradition is a major part of Hinduism, found all over India, Nepal, Sri Lanka,[24][25] and Bali (Indonesia).[55] Its historical roots are unclear and contested. Some scholars such Yashodhar Mathpal and Ali Javid have interpreted early prehistoric paintings at the Bhimbetka rock shelters, carbon dated to be from pre-10,000 BCE period,[56] as Shiva dancing, Shiva's trident, and his mount Nandi.[3][57][58] However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that the figures in a group dance can be interpreted in many different ways.[59] Rock paintings from Bhimbetka, depicting a figure with a trishul, have been described as Nataraja by Erwin Neumayer, who dates them to the mesolithic.[60]

text: Indus Valley origins[edit]

text: Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic,[61][62][63] seated in a posture reminiscent of the Lotus position, surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati),[64] an epithet of the later Hindu deities Shiva and Rudra.[65][66][67]

text: Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a "yoga posture" with the knees out and feet joined.[68] Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood, John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion.[69][70][71]

text: Gavin Flood states that it is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull.[68][72] John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but a couple of his specialties of this figure does not match with Rudra.[73] Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man.[71]

text: The interpretation of the seal continues to be disputed. McEvilley, for example, states that it is not possible to "account for this posture outside the yogic account".[74] Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000-2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate.[75] Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as a proto-Shiva would "go too far".[76]

text: Vedic origins[edit]

text: The Vedic literature refers to a minor atmospheric deity, with fearsome powers called Rudra. The Rigveda, for example, has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text.[77] The term Shiva also appears in the Rigveda, but simply as an epithet that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him.[78] This healing, nurturing, life-enabling aspect emerges in the Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the pacific, as the ultimate recycler and rejuvenator of all existence.[79]

text: The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva,[80][81] or lateral exchanges with ancient central Asian cultures.[82][83] His contrasting aspects such as being terrifying or blissful depending on the situation, are similar to those of the Greek god Dionysus,[84] as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life.[85][86] The ancient Greek texts of the time of Alexander the Great call Shiva as "Indian Dionysus", or alternatively call Dionysus as "god of the Orient".[85] Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus[87]) and Roman deities, as was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward.[80] Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins.[88]

text: Rudra[edit]

text: Shiva as we know him today shares many features with the Vedic god Rudra,[89] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.[90]

text: The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[91] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[92]

text: The hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (rudra), another that is kind and tranquil (shiva).[93] The Vedic texts do not mention bull or any animal as the transport vehicle (vahana) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state the Nandi bull, the Indian zebu, in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same.[94]

text: Agni[edit]

text: Rudra and Agni have a close relationship.[95][96] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[97] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[98] The interconnections between the two deities are complex, and according to Stella Kramrisch:

text: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[99]

text: In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[100] Agni is said to be a bull,[101] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[102][103] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[104]

text: Indra[edit]

text: According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra.[106] Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[107] 6.45.17,[108][109] and 8.93.3.[110]) Indra, like Shiva, is likened to a bull.[111][112] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[113]

text: The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion,[114] and the pre-Islamic Indo-Iranian religion.[115] The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but the presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva.[116] Numismatics research suggests that numerous coins of the ancient Kushan Empire that have survived, were images of a god who is probably Shiva.[117] The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by the start of the Kushan Empire.[118][119]

text: The texts and artwork of Jainism show Indra as a dancer, although not identical but generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras.[120] For example, in the Jain caves at Ellora, extensive carvings show dancing Indra next to the images of Tirthankaras in a manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva.[119][120]

text: Later literature[edit]

text: Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BC), according to Gavin Flood.[70][121] Prior to it, the Upanishadic literature is monistic, and the Shvetashvatara text presents the earliest seeds of theistic devotion to Rudra-Shiva.[70] Here Rudra-Shiva is identified as the creator of the cosmos and liberator of souls from the birth-rebirth cycle. The period of 200 BC to 100 AD also marks the beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period.[70] Shaiva devotees and ascetics are mentioned in Patanjali's Mahābhāṣya (2nd-century BC) and in the Mahabharata.[122] Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism, or henotheism, rather than being a text just on Shiva theism.[123][124][125]

text:
Self-realization and Shaiva Upanishads

He who sees himself in all beings,
And all beings in him,
attains the highest Brahman,
not by any other means.

—Kaivalya Upanishad 10 [126][127]

tag: div

text: The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century.[128] These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (soul, self),[129] and include sections about rites and symbolisms related to Shiva.[130]

text: A few texts such as Atharvashiras Upanishad mention Rudra, and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible.[129] The Kaivalya Upanishad similarly, states Paul Deussen – a German Indologist and professor of Philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart.[126][131]

text: The Shaiva Puranas, particularly the Shiva Purana and the Linga Purana, present the various aspects of Shiva, mythologies, cosmology and pilgrimage (Tirtha) associated with him.[132][133] The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti. Dualistic Shaiva Agamas which consider soul within each living being and Shiva as two separate realities (dualism, dvaita), are the foundational texts for Shaiva Siddhanta.[134] Other Shaiva Agamas teach that these are one reality (monism, advaita), and that Shiva is the soul, the perfection and truth within each living being.[135][136] In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty four monism Agama texts.[137][138][139]

text: Shiva-related literature developed extensively across India in the 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions.[139] The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva.[140] The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies.[134][141][142]

text: Assimilation of traditions[edit]

text: The figure of Shiva as we know him today may be an amalgamation of various older deities into a single figure.[25][143] How the persona of Shiva converged as a composite deity is not understood, a challenge to trace and has attracted much speculation.[144] According to Vijay Nath, for example:

text: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."[145]

text: An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[146] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[147] Khandoba has been assimilated as a form of Shiva himself,[148] in which case he is worshipped in the form of a lingam.[146][149] Khandoba's varied associations also include an identification with Surya[146] and Karttikeya.[150]

text: Position within Hinduism[edit]

text: Shaivism[edit]

text:
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text: Shaivism is one of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and the Smarta Tradition. Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is.[15][14] He is not only the creator in Shaivism, he is the creation that results from him, he is everything and everywhere. Shiva is the primal soul, the pure consciousness and Absolute Reality in the Shaiva traditions.[14]

text: The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts.[151] The Vedic-Brahmanic Shiva theology includes both monist (advaita) and devotional traditions (dvaita) such as Tamil Shaiva Siddhanta and Lingayatism with temples featuring items such as linga, Shiva-Parvati iconography, bull Nandi within the premises, relief artwork showing mythologies and aspects of Shiva.[152][153]

text: The Tantric Shiva tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a spectrum of practices. For example, historical records suggest the tantric Kapalikas (literally, the "skull-men") co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, used meat, alcohol and sexuality as a part of ritual.[154] In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions.[155] The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair.[156] The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self liberation.[157][155][158]

text: Vaishnavism[edit]

text: The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme, the Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form and equivalent to the same Ultimate Reality.[159][160][161] The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states:

text: Vishnu is nobody but Shiva, and he who is called Shiva is but identical with Vishnu.

text: Mythologies of both traditions include legends about who is superior, about Shiva paying homage to Vishnu, and Vishnu paying homage to Shiva. However, in texts and artwork of either tradition, the mutual salutes are symbolism for complementarity.[163] The Mahabharata declares the unchanging Ultimate Reality (Brahman) to be identical to Shiva and to Vishnu,[164] that Vishnu is the highest manifestation of Shiva, and Shiva is the highest manifestation of Vishnu.[165]

text: Shaktism[edit]

text: The goddess-oriented Shakti tradition of Hinduism is based on the premise that the Supreme Principle and the Ultimate Reality called Brahman is female (Devi),[167][168][169] but it treats the male as her equal and complementary partner.[10][17] This partner is Shiva.[170][171]

text: The earliest evidence of the tradition of reverence for the feminine with Rudra-Shiva context, is found in the Hindu scripture Rigveda, in a hymn called the Devi Sukta:[172][173]

text:
I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
     Thus gods have established me in many places with many homes to enter and abide in.
Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
     They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.

I, verily, myself announce and utter the word that gods and men alike shall welcome.
     I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
     I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.
(...)

text: The Devi Upanishad in its explanation of the theology of Shaktism, mentions and praises Shiva such as in its verse 19.[175][176] Shiva, along with Vishnu, is a revered god in the Devi Mahatmya, a text of Shaktism considered by the tradition to be as important as the Bhagavad Gita.[177][178] The Ardhanarisvara concept co-mingles god Shiva and goddess Shakti by presenting an icon that is half man and half woman, a representation and theme of union found in many Hindu texts and temples.[179][180]

text: Smarta Tradition[edit]

text: In the Smarta tradition of Hinduism, Shiva is a part of its Panchayatana puja.[181] This practice consists of the use of icons or anicons of five deities considered equivalent,[181] set in a quincunx pattern.[182] Shiva is one of the five deities, others being Vishnu, Devi (such as Parvati), Surya and Ganesha or Skanda or any personal god of devotee's preference (Ishta Devata).[183]

text: Philosophically, the Smarta tradition emphasizes that all idols (murti) are icons to help focus on and visualize aspects of Brahman, rather than distinct beings. The ultimate goal in this practice is to transition past the use of icons, recognize the Absolute symbolized by the icons,[184] on the path to realizing the nondual identity of one's Atman (soul, self) and the Brahman.[185] Popularized by Adi Shankara, many Panchayatana mandalas and temples have been uncovered that are from the Gupta Empire period, and one Panchayatana set from the village of Nand (about 24 kilometers from Ajmer) has been dated to belong to the Kushan Empire era (pre-300 CE).[186] The Kushan period set includes Shiva, Vishnu, Surya, Brahma and one deity whose identity is unclear.[186]

text: Yoga[edit]

text: Shiva is considered the Great Yogi who is totally absorbed in himself – the transcendental reality. He is the Lord of Yogis, and the teacher of Yoga to sages.[187] As Shiva Dakshinamurthi, states Stella Kramrisch, he is the supreme guru who "teaches in silence the oneness of one's innermost self (atman) with the ultimate reality (brahman)."[188]

text: The theory and practice of Yoga, in different styles, has been a part of all major traditions of Hinduism, and Shiva has been the patron or spokesperson in numerous Hindu Yoga texts.[189][190] These contain the philosophy and techniques for Yoga. These ideas are estimated to be from or after the late centuries of the 1st millennium CE, and have survived as Yoga texts such as the Isvara Gita (literally, "Shiva's song"), which Andrew Nicholson – a professor of Hinduism and Indian Intellectual History – states have had "a profound and lasting influence on the development of Hinduism".[191]

text: Other famed Shiva-related texts influenced Hatha Yoga, integrated monistic (Advaita Vedanta) ideas with Yoga philosophy and inspired the theoretical development of Indian classical dance. These include the Shiva Sutras, the Shiva Samhita, and those by the scholars of Kashmir Shaivism such as the 10th-century scholar Abhinavagupta.[189][190][192] Abhinavagupta writes in his notes on the relevance of ideas related to Shiva and Yoga, by stating that "people, occupied as they are with their own affairs, normally do nothing for others", and Shiva and Yoga spirituality helps one look beyond, understand interconnectedness, and thus benefit both the individual and the world towards a more blissful state of existence.[193]

text: Trimurti[edit]

text: The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver and Shiva the destroyer or transformer.[194][195] These three deities have been called "the Hindu triad"[196] or the "Great Trinity".[197] However, the ancient and medieval texts of Hinduism feature many triads of gods and goddesses, some of which do not include Shiva.[198]

text: Attributes[edit]

text:
Third eye: Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,[199] called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources.[200] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[201] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".[202][203] These three mother-goddesses who are collectively called the Ambikās.[204] Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[205]
Crescent moon: Shiva bears on his head the crescent moon.[206] The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" – candra = "moon"; śekhara = "crest, crown")[207][208][209] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[210] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.[211]
Ashes: Shiva iconography shows his body covered with ashes (bhasma, vibhuti).[212][213] The ashes represent a reminder that all of material existence is impermanent, comes to an end becoming ash, and the pursuit of eternal soul and spiritual liberation is important.[214][215]
Matted hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",[216] and Kapardin, "endowed with matted hair"[217] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[218] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.[219]
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat").[220][221] Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Parvati squeezed his neck and stopped it in his neck to prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue.[222][223]
Meditating yogi: his iconography often shows him in a Yoga pose, meditating, sometimes on a symbolic Himalayan Mount Kailasha as the Lord of Yoga.[212]
Sacred Ganga: The epithet Gangadhara, "Bearer of the river Ganga" (Ganges). The Ganga flows from the matted hair of Shiva.[224][225] The Gaṅgā (Ganga), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[226]
Tiger skin: Shiva is often shown seated upon a tiger skin.[212]
Serpents: Shiva is often shown garlanded with a snake.[227]
Trident: Shiva typically carries a trident called Trishula.[212] The trident is a weapon or a symbol in different Hindu texts.[228] As a symbol, the Trishul represents Shiva's three aspects of "creator, preserver and destroyer",[229] or alternatively it represents the equilibrium of three Gunas of "sattva, rajas and tamas".[230]
Drum: A small drum shaped like an hourglass is known as a damaru.[231][232] This is one of the attributes of Shiva in his famous dancing representation[233] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[234] This drum is particularly used as an emblem by members of the Kāpālika sect.[235]
Axe (Parashu) and Deer are held in Shiva's hands in south Indian icons.[236]
Rosary beads: he is garlanded with or carries a string of rosary beads in his right hand, typically made of Rudraksha.[212] This symbolises grace, mendicant life and meditation.[237][238]
Nandī: Nandī, also known as "Nandin", is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[239][240] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"[241] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.[242]
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.[212][243] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.[244]
Gaṇa: The Gaṇas are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. His son Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[245]
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.[246]

text: Forms and depictions[edit]

text: According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[247] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

text: Destroyer and Benefactor[edit]

text: In Yajurveda, two contrary sets of attributes for both malignant or terrifying (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here".[249] In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.[250]

text: The duality of Shiva's fearful and auspicious attributes appears in contrasted names. The name Rudra reflects Shiva's fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl".[251] Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god".[252] R. K. Sharma follows this alternate etymology and translates the name as "terrible".[253] Hara is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys".[254] Kramrisch translates it as "the ravisher".[223] Another of Shiva's fearsome forms is as Kāla "time" and Mahākāla "great time", which ultimately destroys all things.[45][255] The name Kāla appears in the Shiva Sahasranama, where it is translated by Ram Karan Sharma as "(the Supreme Lord of) Time".[256] Bhairava "terrible" or "frightful"[257] is a fierce form associated with annihilation.In contrast, the name Śaṇkara, "beneficent"[32] or "conferring happiness"[258] reflects his benign form. This name was adopted by the great Vedanta philosopher Adi Shankara (c. 788–820),[259] who is also known as Shankaracharya.[45] The name Śambhu (Sanskrit: शम्भु swam-on its own; bhu-burn/shine) "self-shining/ shining on its own", also reflects this benign aspect.[45][260]

text: Ascetic and householder[edit]

text: Shiva is depicted as both an ascetic yogi and as a householder (grihasta), roles which have been traditionally mutually exclusive in Hindu society.[261] When depicted as a yogi, he may be shown sitting and meditating.[262] His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga.[263] While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.[264]

text: As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama.[265] Umā in epic literature is known by many names, including the benign Pārvatī.[266][267] She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kali, Kamakshi and Minakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe.[268] His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in South India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.[269]

text: Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta – identified with regional deities Ayyappan and Aiyanar – is born.[270][271][272][273] In outskirts of Ernakulam in Kerala, a deity named Vishnumaya is stated to be offspring of Shiva and invoked in local exorcism rites, but this deity is not traceable in Hindu pantheon and is possibly a local tradition with "vaguely Chinese" style rituals, states Saletore.[9] In some traditions, Shiva has daughters like the serpent-goddess Manasa and Ashokasundari.[7][274] According to Doniger, two regional stories depict demons Andhaka and Jalandhara as the children of Shiva who war with him, and are later destroyed by Shiva.[8]

text: Iconographic forms[edit]

text: The depiction of Shiva as Nataraja (Sanskrit: naṭarāja, "Lord of Dance") is popular.[275][276] The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.[277] His association with dance and also with music is prominent in the Puranic period.[278] In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular.[279] The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Shiva does it by the Tandava,[280][281] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[282][283] Lasya is regarded as the female counterpart of Tandava.[283] The Tandava-Lasya dances are associated with the destruction-creation of the world.[284][285][286]

text: Dakshinamurthy (Dakṣiṇāmūrti)[287] literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras.[288] This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.[289] Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.[290]

text: An iconographic representation of Shiva called Ardhanarishvara (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form is best translated as "the lord who is half woman", not as "half-man, half-woman".[291]

text: Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras.[292] Shiva's name Tripurantaka ( Tripurāntaka), "ender of Tripura", refers to this important story.[293]

text: Lingam[edit]

text: Apart from anthropomorphic images of Shiva, he is also represented in aniconic form of a lingam.[294][295][296] These are depicted in various designs. One common form is the shape of a vertical rounded column in the centre of a lipped, disk-shaped object, the yoni, symbolism for the goddess Shakti.[297] In Shiva temples, the linga is typically present in its sanctum sanctorum and is the focus of votary offerings such as milk, water, flower petals, fruit, fresh leaves, and rice.[297] According to Monier Williams and Yudit Greenberg, linga literally means "mark, sign or emblem", and also refers to a "mark or sign from which the existence of something else can be reliably inferred". It implies the regenerative divine energy innate in nature, symbolized by Shiva.[298][299] Some scholars, such as Wendy Doniger, view linga merely as an erotic phallic symbol,[300] although this interpretation is disputed by others, including Swami Vivekananda,[301] Sivananda Saraswati,[302] and S. N. Balagangadhara.[303] According to Moriz Winternitz, the linga in the Shiva tradition is "only a symbol of the productive and creative principle of nature as embodied in Shiva", and it has no historical trace in any obscene phallic cult.[304]

text: The worship of the lingam originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga.[305][306] In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.[306]

text: The oldest known archaeological linga as an anicon of Shiva is the Gudimallam lingam from 3rd-century BCE.[297] In Shaivism pilgrimage tradition, twelve major temples of Shiva are called Jyotirlinga, which means "linga of light", and these are located across India.[307]

text: The five mantras[edit]

text: Five is a sacred number for Shiva.[308] One of his most important mantras has five syllables (namaḥ śivāya).[309]

text: Shiva's body is said to consist of five mantras, called the pañcabrahmans.[310] As forms of God, each of these have their own names and distinct iconography:[311]

text:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣa
Īsāna

text: These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.[312][313] Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes.[314] The overall meaning of these associations is summarized by Stella Kramrisch:

text: Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.[315]

text: According to the Pañcabrahma Upanishad:

text: One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)[316]

text: Avatars[edit]

text: Puranic scriptures contain occasional references to "ansh" – literally portion, or avatars of Shiva, but the idea of Shiva avatars is not universally accepted in Saivism.[317] The Linga Purana mentions twenty-eight forms of Shiva which are sometimes seen as avatars,[318] however such mention is unusual and the avatars of Shiva is relatively rare in Shaivism compared to the well emphasized concept of Vishnu avatars in Vaishnavism.[319][320][321]

text: Some Vaishnava literature reverentially link Shiva to characters in its mythologies. For example, in the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva.[322][323][324] The Bhagavata Purana and the Vishnu Purana claim sage Durvasa to be a portion of Shiva.[325][326][327] Some medieval era writers have called the Advaita Vedanta philosopher Adi Shankara an incarnation of Shiva.[328]

text: Festivals[edit]

text: There is a Shivaratri in every lunar month on its 13th night/14th day,[329] but once a year in late winter (February/March) and before the arrival of spring, marks Maha Shivaratri which means "the Great Night of Shiva".[4][330]

text: Maha Shivaratri is a major Hindu festival, but one that is solemn and theologically marks a remembrance of "overcoming darkness and ignorance" in life and the world,[330] and meditation about the polarities of existence, of Shiva and a devotion to humankind.[329] It is observed by reciting Shiva-related poems, chanting prayers, remembering Shiva, fasting, doing Yoga and meditating on ethics and virtues such as self-restraint, honesty, noninjury to others, forgiveness, introspection, self-repentance and the discovery of Shiva.[330][331] The ardent devotees keep awake all night. Others visit one of the Shiva temples or go on pilgrimage to Jyotirlingam shrines. Those who visit temples, offer milk, fruits, flowers, fresh leaves and sweets to the lingam.[4] Some communities organize special dance events, to mark Shiva as the lord of dance, with individual and group performances.[332] According to Jones and Ryan, Maha Sivaratri is an ancient Hindu festival which probably originated around the 5th-century.[330]

text: Another major festival involving Shiva worship is Kartik Purnima, commemorating Shiva's victory on the demons Tripurasura. Across India, various Shiva temples are illuminated throughout the night. Shiva icons are carried in procession in some places.[333]

text: Regional festivals dedicated to Shiva include the Chittirai festival in Madurai around April/May, one of the largest festivals in South India, celebrating the wedding of Minakshi (Parvati) and Shiva. The festival is one where both the Vaishnava and Shaiva communities join the celebrations, because Vishnu gives away his sister Minakshi in marriage to Shiva.[334]

text: Some Shaktism-related festivals revere Shiva along with the goddess considered primary and Supreme. These include festivals dedicated to Annapurna such as Annakuta and those related to Durga.[335] In Himalayan regions such as Nepal, as well as in northern, central and western India, the festival of Teej is celebrated by girls and women in the monsoon season, in honor of goddess Parvati, with group singing, dancing and by offering prayers in Parvati-Shiva temples.[336][337]

text: The ascetic, Vedic and Tantric sub-traditions related to Shiva, such as those that became ascetic warriors during the Islamic rule period of India,[338][339] celebrate the Kumbha Mela festival.[340] This festival cycles every 12 years, in four pilgrimage sites within India, with the event moving to the next site after a gap of three years. The biggest is in Prayaga (renamed Allahabad during the Mughal rule era), where millions of Hindus of different traditions gather at the confluence of rivers Ganges and Yamuna. In the Hindu tradition, the Shiva-linked ascetic warriors (Nagas) get the honor of starting the event by entering the sangam first for bathing and prayers.[340]

text: Outside Indian subcontinent[edit]

text: In Shaivism of Indonesia, the popular name for Shiva has been Bhattara Guru, which is derived from Sanskrit Bhattaraka which means “noble lord".[343] He is conceptualized as a kind spiritual teacher, the first of all Gurus in Indonesian Hindu texts, mirroring the Dakshinamurti aspect of Shiva in the Indian subcontinent.[344] However, the Bhattara Guru has more aspects than the Indian Shiva, as the Indonesian Hindus blended their spirits and heroes with him. Bhattara Guru's wife in southeast Asia is the same Hindu deity Durga, who has been popular since ancient times, and she too has a complex character with benevolent and fierce manifestations, each visualized with different names such as Uma, Sri, Kali and others.[345][346] Shiva has been called Sadasiva, Paramasiva, Mahadeva in benevolent forms, and Kala, Bhairava, Mahakala in his fierce forms.[346] The Indonesian Hindu texts present the same philosophical diversity of Shaivism traditions found on the subcontinent. However, among the texts that have survived into the contemporary era, the more common are of those of Shaiva Siddhanta (locally also called Siwa Siddhanta, Sridanta).[347]

text: The worship of Shiva became popular in Central Asia through the Hephthalite Empire,[348] and Kushan Empire. Shaivism was also popular in Sogdia and the Kingdom of Yutian as found from the wall painting from Penjikent on the river Zervashan.[349] In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita").[349] He is clad in tiger skin while his attendants are wearing Sogdian dress.[349] A panel from Dandan Oilik shows Shiva in His Trimurti form with Shakti kneeling on her right thigh.[349][350] Another site in the Taklamakan Desert depicts him with four legs, seated cross-legged on a cushioned seat supported by two bulls.[349] It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.[350]

text: Daikokuten, one of the Seven Lucky Gods in Japan, is considered to be evolved from Shiva. The god enjoys an exalted position as a household deity in Japan and is worshipped as the god of wealth and fortune.[351] The name is the Japanese equivalent of Mahākāla, the Buddhist name for Shiva.[352]

text: Other religions[edit]

text: In the pre-Islamic period on the island of Java, Shaivism and Buddhism were considered very close and allied religions, though not identical religions.[353] The medieval era Indonesian literature equates Buddha with Siwa (Shiva) and Janardana (Vishnu).[354] This tradition continues in predominantly Hindu Bali Indonesia in the modern era, where Buddha is considered the younger brother of Shiva.[355]

text: Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna.[356] In cosmologies of Buddhist tantra, Shiva is depicted as passive, with Shakti being his active counterpart.[357]

text: The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi."[358] In the same chapter, it also says, "Shiva speaks, and the Siddhas listen." In Dasam Granth, Guru Gobind Singh has mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.[359]

text: In contemporary culture[edit]

text: In contemporary culture, Shiva is depicted in films, books, tattoos and art. He has been referred to as "the god of cool things"[360] and a "bonafide rock hero".[361] Popular films include the Gujarati language movie Har Har Mahadev[362] and well-known books include Amish Tripathi's Shiva Trilogy, which has sold over a million copies.[360] On television, Devon Ke Dev...Mahadev, a mythological drama about Shiva on the Life OK channel was among the most watched shows at its peak popularity.[363] In the Final Fantasy videogame series, Shiva is often depicted as a benevolent ancient being of Ice Element who frequently aids the heroes against mighty foes (via summoning).[364] Shiva is also a character in the Xbox game Dark Souls, with the name Shiva of the East.[360]


document_title: Dominic Toretto

question_text: what car did dominic toretto drive in the fate of the furious

root

text: Dominic Toretto

text: Development[edit]

text: The Fast and the Furious film series was inspired by an article on street racing, "Racer X", that appeared in the May 1998 issue of Vibe magazine.[5] Having witnessed his father's death in a stock car race, Dominic is left with the responsibility of watching his younger sister, Mia Toretto, and leading the racers dependent on him.[6] Vin Diesel was reportedly paid $2.5 million to star as Dominic Toretto in The Fast and the Furious and $15 million to star in and produce Fast Five.[2][7]

tag: p

text: Appearances[edit]

text: Dominic Toretto is a fearless street racer, auto mechanic, and ex-convict. The character is the older brother of Mia Toretto and love interest of Letty Ortiz. Throughout the series, Dominic's crew has perpetrated many high-speed semi hijackings, stealing millions of dollars in merchandise. He has spent most of his life running from the law.

text: The Fast and the Furious[edit]

text: In The Fast and the Furious, Dominic runs his own automotive garage while Mia takes care of the family's grocery store in Echo Park. He also runs his own street race team, which consists of Letty, Vince, Leon, and Jesse. Dominic has a feud with Vietnamese-American rival Johnny Tran due to a business deal that went sour and Tran catching Dominic sleeping with his sister. Unknown to the public, he and his team drive black Honda Civic coupes and stage daring semi hijackings on the freeways, taking home millions of dollars in electronic appliances. He forms a friendship with rookie racer Brian Earl Spilner, who saves him from arrest when the LAPD raid a street race gathering. During the Race Wars, Johnny Tran blames Dominic for a raid by SWAT forces. The SWAT team came into his house, causing disrespect to his family. Dominic then attacks him and is promptly led away by Vince who then tells him to "chill out".[clarification needed] During a hijacking job gone wrong, Dominic discovers Brian's true identity as undercover LAPD officer named Brian O'Conner. Following a drag race that ends with Dominic's 1970 Dodge Charger getting totalled, Brian hands him the keys to his Toyota Supra, as law enforcement have found out that Torretto has stolen millions in electronics with his crew. Dominic ends up escaping and fleeing to Mexico. Brian then is wanted for aiding in the escape of a wanted felon. Brian flees the state himself.

text: The Fast and the Furious: Tokyo Drift[edit]

text: In The Fast and the Furious: Tokyo Drift, Dominic makes a cameo appearance at the end of the film by challenging Sean Boswell in a drift race with his gun metal silver 1970 Plymouth Road Runner, which he won from his late friend Han.

text: Los Bandoleros[edit]

text: In Los Bandoleros, Dominic recruits Han, Rico Santos, and Tego Leo to help him complete a job that is seen in the beginning of Fast & Furious.

text: Fast & Furious[edit]

text: In Fast & Furious, Dominic, Letty, and their gang lead a successful hijacking of a gasoline tanker in the Dominican Republic, but he shortly abandons them to keep the authorities away from them. Dominic returns to L.A. upon hearing of the death of Letty at the hands of Fenix Calderon. He and Brian once again team up to take down Mexican drug dealer Arturo Braga, who had ordered Letty's execution following a drug run. He later finds out Brian was the last person who had contact with Letty; this enrages him as he attacks Brian before the latter could explain to him that Letty came to him for help in clearing his name so Dominic could return to Los Angeles. After successfully extraditing Braga back to the U.S., Dominic turns himself in to the authorities and is sentenced to 25 years to life in prison without the possibility of early parole. However, the bus carrying Dominic is ambushed by Brian, Mia, Rico and Tego; once Dominic is sprung out of the bus wreckage, the group flees out of the U.S. as fugitives.

text: Fast Five[edit]

text: In Fast Five, Dominic reunites with Brian, Mia and Vince in Rio de Janeiro, Brazil. They get involved in a dangerous crossfire with drug lord Hernan Reyes, who has them framed for the murder of three DEA agents during a drug run on a train. As a means to get even on Reyes, Dominic and Brian form a team with Roman Pearce, Tej Parker, Han, Gisele Yashar, Rico and Tego to stage a bank heist and steal Reyes' stash of US$100 million in cash. Elite bounty hunter and DSS federal agent Luke Hobbs is sent to Brazil to hunt down and capture Dominic and his gang, but when he is ambushed by Reyes' men, he forms an unlikely alliance with Dominic and helps the gang execute their heist. After killing Reyes, Hobbs allows Dominic and his gang to leave Brazil with their stash by giving them a 24-hour window. Hobbs' partner Elena Neves also leaves the force and becomes Dominic's new love interest.

text: Fast & Furious 6[edit]

text: In Fast & Furious 6, Dominic once again encounters Hobbs, who offers him a job to help him hunt down mercenary Owen Shaw and his crime syndicate, revealing that Letty is alive meaning Fenix must have failed to kill her and is working for Shaw. Dominic and Brian reassemble their gang (minus Rico and Tego, whom both are in Monaco) in London for this mission in exchange for a full pardon on all parties and Letty's safe return. During the chase, Dominic is shot by Letty, and later on discovers that she is suffering from amnesia as a result of the explosion that nearly killed her in Fast & Furious. He saves her from falling to her death while the gang stops Shaw aboard a military tank on a bridge in Spain. Shaw, however, reveals his backup plan of kidnapping Mia and using her as leverage for his release and the handing of the top-secret microchip that was removed from the tank. Despite the death of Gisele, Dominic and his gang defeat Shaw and kill his men while saving Mia and the microchip in a daring chase at a NATO military airfield. Hobbs grants their pardons, and Dominic and his gang move back to his home in L.A. Seeing Dominic and Letty back together for good, Elena bids him farewell and returns to working with Hobbs. In a post credit scene, Owen Shaw's elder brother, Deckard Shaw, kills Han in Tokyo and calls Dom with a threatening message.

text: Furious 7[edit]

text: In Furious 7, it was revealed that Owen Shaw is still alive, and his older brother Deckard Shaw went rogue and hunts Dominic's team, which resulted in Han's death (this explains why he died in Tokyo Drift, bridging the story here) and his house being blown up. Determined to exact revenge on Shaw, Dominic decided to take him down alone, but was stopped by a Covert Ops leader and Hobbs' friend Mr. Nobody. Mr. Nobody offers Dominic a way to hunt Shaw by obtaining a software named "God's Eye" and save its creator named Ramsey from Mose Jakande and his men. Agreeing to the deal, Dominic, Brian, Letty, Tej and Roman led a daring rescue to Ramsey at the mountains of Azerbaijan and succeeds in doing so. Afterwards they figured out that the device was lend to a friend of Ramsey who lives in Abu Dhabi named Zafar. After a successful retrieval of the God's Eye (that also involved Dominic and Brian made a vehicle jump on three buildings), they found Shaw's hideout but also got into a surprise ambush that killed Nobody's men and him being injured. Afterwards, Dominic decided to take down the alliance of Shaw and Jakande on their home turf. This also led to Dominic and Shaw have an intense fight at the rooftop of a parking garage while Brian led the others to lure Jakande while Ramsey initiating a hack to shut down God's Eye for good. They succeeded in doing so but also paid with a huge destruction in the city and the death of Jakande when Dominic let his car crash on Jakande's chopper and hooking a bag of grenades on its skids before crashing his vehicle, thought that he died in the process. This prompts Letty's memories of her and Dominic restored (and also reveals that they were indeed married to each other somewhere in between the story of Los Bandoleros and Fast & Furious) and Dominic recovers from being unconscious. After this, Brian decides to retire from the crew in order to spend time with his family. Dominic leaves without saying goodbye, prompting Brian to catch up to him at an intersection and have one last drive before parting ways.

text: This also was done to give Brian's role a clean retirement and a send-off after the actor who portrays him, Paul Walker, died in a single vehicle accident back in 2013.

text: The Fate of the Furious[edit]

text: In The Fate of the Furious, Dom has betrayed his family and friends at the behest of a mysterious, seductive woman known as Cipher. After betraying his team to steal an EMP device they were assigned to recover, it is revealed that Cipher — the true mastermind behind both the attempted creation of the Nightshade device in Fast & Furious 6 and also the near-theft of the God's Eye hacking device in Furious 7 — has captured Elena and Dom's previously-unknown son, using them as blackmail tools to ensure Dom's cooperation. Despite Cipher's dismissal of Dom's views on family and her access to multiple surveillance systems, Dom manages to use his contacts to pass on a message to Magdalene Shaw, the mother of Deckard and Owen Shaw, allowing her to retrieve her sons and send them aboard Cipher's plane via a tracking device slipped into Dom's necklace. Once the Shaws retrieve his son — as Elena having been killed earlier for Cipher to make a point to Dom — Dom rejoins his team and destroys a Russian nuclear submarine Cipher was attempting to steal. Although Cipher escapes, Dom vows to protect his new son, naming the boy Brian after his brother-in-law and best friend.

text: Characterization[edit]

text: Dominic has been described as "a gruff but affectionate father to his loyal pack of renegades, providing them with barbecue, protection, and a rough moral code to live by."[8] Vin Diesel has described Dominic as "a character who is strong, who is a caretaker."[2] In contrast to Brian's estranged relationship with his father, Dominic is shown to "put family first" and be very protective of Mia. He is also implied to be religious, insisting that all members in a dinner table say grace and that the first person to take a bite must bless the meal.

text: In The Fast and the Furious, Dominic's volatile temper stems from a painful incident during his teenage years, when his father, a stock car racer, was killed in a race after a driver named Kenny Linder accidentally sent him to the wall at 120 mph. Distraught by his father's death, Dominic assaulted Linder a week later with a torque wrench and left him hospitalized with severe head injuries. Dominic served time in juvenile hall and was banned from racing for the attack. He nearly replicates the action while fighting Hobbs in Fast Five, only to (purposely) miss Hobbs' head by an inch when Mia begs him to stop.

text: In Fast Five, Dominic recalls the influence his father had on him. His father would help Mia with her homework everyday and sending her to bed, he would stay up late reading the next chapter, to make sure he could help her the next day. On Sundays, the family would attend church and host a barbecue for the neighborhood; those who did not attend church would not be allowed at the barbecue.

text: However, Dominic is also obsessed with racing. In the first film, he says: "I live my life a quarter mile at a time. Nothing else matters: not the mortgage, not the store, not my team and all their bullshit. For those ten seconds or less, I'm free." In The Fate of the Furious, Cipher repeats a similar phrase to Dominic to question his loyalty to his family.[9]

text: Relationships[edit]

text: Dominic's main love interest is Letty Ortiz who he grew up with. During Fast & Furious 6, she comes back with amnesia. Dominic was with Elena Neves during that time. However, they rekindled their relationship and it is revealed that they got married a few years ago, and also explaining the iconic necklace.

text: Cars[edit]

text: Dominic's Charger[edit]

text: In four of the films, Dom drives his deceased father's black 1970 Dodge Charger.[10] In the first film, Dom tells Brian that he and his father built the 900 horsepower car, but that he had never driven it, because it "scares the shit out of [him]."[11] Dom uses it to help Brian by attacking one of Tran's henchmen. He later races Brian's Supra with it; however, he totals it when he collides with a truck.

text: In Fast & Furious he sees that Letty has rebuilt it for him, as she was hoping that he would return to the United States. Later in the film, Dom takes it to Mexico and shields Brian's car with it, but destroys it by running into a stack of propane canisters in the tunnels. In the final scene of the film, Brian is shown to have rebuilt it, and Dom recognizes the sound of the engine while riding in a prison bus. In Fast Five, it is shown that Brian brakes in front of the bus, causing the bus to collide with it and flip. Dom uses it throughout the film to win cars to test for their vault heist. Meanwhile, Hobbs uses it to track the location of Dom's gang by having his men check camera feeds for a 1970 Charger. When Hobbs comes to arrest Dom, he crashes his Gurkha F5 into his Charger, cutting it in half, which triggers a fight between the pair.

text: In Furious 7, near the end of the movie he goes to his home which was recently blown up by Deckard Shaw, and in the garage is his Charger covered up. He uncovers it revealing the slightly different new look. He takes the Charger to the top of a rooftop where he faces Shaw in a game of chicken. When the building is later collapsing due to missiles, Torretto ramps it off the building destroying it yet again.

text: The car goes through some changes. In the first film, it is chrome trimmed, while in the fourth film it is black trimmed, with an extra grill cover. In the fifth film it is matte black, with black wheels and the supercharger removed. In the seventh film, Torretto's Charger has the supercharger again. The car still has black trim but is no longer matte black but metallic black. Also a different set of rims. The car has been in a series of promotions: Car Town offered the versions from both the first and fifth films, while Mafia Wars offered the first.

text: In Fast & Furious 6, Dom gives his nephew Jack a diecast replica of his black Charger, hoping to keep him away from Brian's habits of favoring imports. Later in the film, Dom drives a maroon Dodge Charger Daytona, which is acquired by Tej Parker at a car auction in London. While it is not the same car as his signature black Charger, it is a direct nod to The Charger.

text: At the very end of Furious 7 Toretto is seen with the Project Maximus Ultra 1968 Dodge Charger.

text: In Fate of the Furious, Toretto drives an armoured version of his usual Charger in the film's final confrontation.

text: Car list[edit]

text:
Film
Car[10][12][13]

The Fast and the Furious
1993 Mazda RX-7

1995 Honda Civic

1970 Dodge Charger R/T

1994 Toyota Supra

1970 Chevrolet Chevelle SS(Post credits)

The Fast and the Furious: Tokyo Drift

1970 Plymouth "The Hammer"

Los Bandoleros

1966 Pontiac Bonneville

Fast & Furious
1987 Buick GNX[14]

1970 Chevrolet Chevelle SS

2009 Subaru Impreza WRX STI

1970 Dodge Charger R/T

1973 Chevrolet Camaro F-Bomb

Fast Five
1970 Dodge Charger R/T

1963 Chevrolet Corvette Stingray Grand Sport[15]

2011 Dodge Charger R/T Police Car

2010 Dodge Charger SRT8

2009 Dodge Challenger SRT8

Fast & Furious 6
2009 Dodge Challenger SRT8

2010 BMW E60 M5

1969 Dodge Charger Daytona

2013 Dodge Charger SRT8

Furious 7
1974 Plymouth Barracuda

1970 Plymouth Road Runner

1970 Dodge Charger

2015 Dodge Charger

2014 Lykan HyperSport

1970 Dodge Charger R/T

1968 Maximus Charger

The Fate of the Furious

1968 Dodge Charger R/T modified for ice

1961 Chevrolet Impala Sport Coupe

1950 Chevrolet Fleetline

2018 Dodge Challenger SRT Demon

1972 Plymouth Road Runner GTX

tag: table


document_title: List of The Fosters episodes

question_text: when did the last episode of the fosters air

text: List of The Fosters episodes

text: Series overview[edit]

text:
Season
Episodes
Originally aired

First aired
Last aired

1
21
June 3, 2013 (2013-06-03)
March 24, 2014 (2014-03-24)

2
21
June 16, 2014 (2014-06-16)
March 23, 2015 (2015-03-23)

3
20
June 8, 2015 (2015-06-08)
March 28, 2016 (2016-03-28)

4
20
June 20, 2016 (2016-06-20)
April 11, 2017 (2017-04-11)

5
22[5]
July 11, 2017 (2017-07-11)
June 6, 2018 (2018-06-06)

text: Episodes[edit]

text: Season 1 (2013–14)[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

1
1
"Pilot"
Timothy Busfield
Bradley Bredeweg & Peter Paige
June 3, 2013 (2013-06-03)
1.42[6]

2
2
"Consequently"
Timothy Busfield
Bradley Bredeweg & Peter Paige
June 10, 2013 (2013-06-10)
1.70[7]

3
3
"Hostile Acts"
Melanie Mayron
David Ehrman
June 17, 2013 (2013-06-17)
1.25[8]

4
4
"Quinceañera"
Joanna Kerns
Joanna Johnson
June 24, 2013 (2013-06-24)
1.89[9]

5
5
"The Morning After"
Bethany Rooney
Paul Sciarrotta
July 1, 2013 (2013-07-01)
1.78[10]

6
6
"Saturday"
Norman Buckley
Marissa Jo Cerar
July 8, 2013 (2013-07-08)
1.77[11]

7
7
"The Fallout"
Jeff Melman
Story by : Zoila Amelia Galeano
Teleplay by : Bradley Bredeweg & Peter Paige
July 15, 2013 (2013-07-15)
1.79[12]

8
8
"Clean"
Millicent Shelton
Story by : David Ehrman & Paul Sciarrotta
Teleplay by : David Ehrman
July 22, 2013 (2013-07-22)
1.89[13]

9
9
"Vigil"
David Paymer
Joanna Johnson
July 29, 2013 (2013-07-29)
1.87[14]

10
10
"I Do"
James Hayman
Bradley Bredeweg & Peter Paige
August 5, 2013 (2013-08-05)
2.07[15]

11
11
"The Honeymoon"
James Hayman
Bradley Bredeweg & Peter Paige
January 13, 2014 (2014-01-13)
1.92[16]

12
12
"House and Home"
Martha Mitchell
Joanna Johnson
January 20, 2014 (2014-01-20)
2.14[17]

13
13
"Things Unsaid"
Joanna Kerns
Marissa Jo Cerar
January 27, 2014 (2014-01-27)
1.88[18]

14
14
"Family Day"
Elodie Keene
Megan Lynn & Wade Solomon
February 3, 2014 (2014-02-03)
1.80[19]

15
15
"Padre"
Millicent Shelton
Story by : Tamara P. Carter
Teleplay by : Bradley Bredeweg & Peter Paige
February 10, 2014 (2014-02-10)
1.83[20]

16
16
"Us Against The World"
Lee Rose
Kelly Fullerton
February 17, 2014 (2014-02-17)
1.68[21]

17
17
"Kids in the Hall"
Michael Grossman
Megan Lynn & Wade Solomon
February 24, 2014 (2014-02-24)
1.48[22]

18
18
"Escapes and Reversals"
Melanie Mayron
Story by : Joanna Johnson
Teleplay by : Thomas Higgins
March 3, 2014 (2014-03-03)
1.51[23]

19
19
"Don't Let Go"
Zetna Fuentes
Story by : Marissa Jo Cerar & Zoila Amelia Galeano
Teleplay by : Kelly Fullerton & Marissa Jo Cerar
March 10, 2014 (2014-03-10)
1.21[24]

20
20
"Metropolis"
Martha Mitchell
Joanna Johnson
March 17, 2014 (2014-03-17)
1.20[25]

21
21
"Adoption Day"
Norman Buckley
Bradley Bredeweg & Peter Paige
March 24, 2014 (2014-03-24)
1.29[26]

text: Season 2 (2014–15)[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

22
1
"Things Unknown"
Norman Buckley
Bradley Bredeweg & Peter Paige
June 16, 2014 (2014-06-16)
1.47[27]

23
2
"Take Me Out"
Elodie Keene
Megan Lynn & Wade Solomon
June 23, 2014 (2014-06-23)
1.45[28]

24
3
"Play"
Martha Mitchell
Thomas Higgins
June 30, 2014 (2014-06-30)
1.37[29]

25
4
"Say Something"
Zetna Fuentes
Kathleen McGhee-Anderson
July 7, 2014 (2014-07-07)
1.42[30]

26
5
"Truth Be Told"
Ron Lagomarsino
Kelly Fullerton
July 14, 2014 (2014-07-14)
1.61[31]

27
6
"Mother"
Lee Rose
Joanna Johnson
July 21, 2014 (2014-07-21)
1.51[32]

28
7
"The Longest Day"
Nzingha Stewart
Marissa Jo Cerar
July 28, 2014 (2014-07-28)
1.44[33]

29
8
"Girls Reunited"
Daisy Mayer
Story by : Joanna Johnson
Teleplay by : Bradley Bredeweg & Peter Paige
August 4, 2014 (2014-08-04)
1.38[34]

30
9
"Leaky Faucets"
Lee Rose
Story by : Cristian Martinez
Teleplay by : Bradley Bredeweg & Peter Paige
August 11, 2014 (2014-08-11)
1.35[35]

31
10
"Someone's Little Sister"
Norman Buckley
Joanna Johnson
August 18, 2014 (2014-08-18)
1.48[36]

32
11
"Christmas Past"
Norman Buckley
Joanna Johnson
December 8, 2014 (2014-12-08)
1.93[37]

33
12
"Over Under"
Peter Paige
Bradley Bredeweg & Peter Paige
January 19, 2015 (2015-01-19)
1.45[38]

34
13
"Stay"
Elodie Keene
Marissa Jo Cerar
January 26, 2015 (2015-01-26)
1.20[39]

35
14
"Mother Nature"
Martha Mitchell
Thomas Higgins
February 2, 2015 (2015-02-02)
1.26[40]

36
15
"Light of Day"
Ron Lagomarsino
Wade Solomon & Megan Lynn
February 9, 2015 (2015-02-09)
1.24[41]

37
16
"If You Only Knew"
Aprill Winney
Kelly Fullerton
February 16, 2015 (2015-02-16)
1.28[42]

38
17
"The Silence She Keeps"
Melanie Mayron
Cristian Martinez & Dan Richter
February 23, 2015 (2015-02-23)
1.25[43]

39
18
"Now Hear This"
Rob Morrow
Thomas Higgins
March 2, 2015 (2015-03-02)
1.23[44]

40
19
"Justify the Means"
Jay Karas
Joanna Johnson
March 9, 2015 (2015-03-09)
1.14[45]

41
20
"Not that Kind of Girl"
Lee Rose
Story by : Kris Q. Rehl
Teleplay by : Bradley Bredeweg & Peter Paige
March 16, 2015 (2015-03-16)
1.32[46]

42
21
"The End of the Beginning"
Zetna Fuentes
Joanna Johnson and Bradley Bredeweg & Peter Paige
March 23, 2015 (2015-03-23)
1.45[47]

text: Season 3 (2015–16)[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

43
1
"Wreckage"
Peter Paige
Bradley Bredeweg & Peter Paige
June 8, 2015 (2015-06-08)
1.26[48]

44
2
"Father's Day"
Aprill Winney
Joanna Johnson
June 15, 2015 (2015-06-15)
0.97[49]

45
3
"Déjà Vu"
Charlie Stratton
Thomas Higgins
June 22, 2015 (2015-06-22)
1.00[50]

46
4
"More Than Words"
Daisy Mayer
Marissa Jo Cerar
June 29, 2015 (2015-06-29)
1.18[51]

47
5
"Going South"
Elodie Keene
Michael MacLennan
July 6, 2015 (2015-07-06)
1.30[52]

48
6
"It's My Party"
Kees Van Oostrum
Megan Lynn & Wade Solomon
July 13, 2015 (2015-07-13)
1.30[53]

49
7
"Faith, Hope, Love"
Jann Turner
Cristian Martinez & Kris Q. Rehl
July 20, 2015 (2015-07-20)
1.33[54]

50
8
"Daughters"
Chandra Wilson
Elle Johnson
August 3, 2015 (2015-08-03)
1.23[55]

51
9
"Idyllwild"
Joanna Johnson
Joanna Johnson
August 10, 2015 (2015-08-10)
1.06[56]

52
10
"Lucky"
Peter Paige
Bradley Bredeweg & Peter Paige
August 17, 2015 (2015-08-17)
1.24[57]

53
11
"First Impressions"
Peter Paige
Bradley Bredeweg & Peter Paige
January 25, 2016 (2016-01-25)
1.05[58]

54
12
"Mixed Messages"
Rich Newey
Thomas Higgins
February 1, 2016 (2016-02-01)
0.79[59]

55
13
"If and When"
Elodie Keene
Anne Meredith
February 8, 2016 (2016-02-08)
0.84[60]

56
14
"Under Water"
Ron Lagomarsino
Joanna Johnson
February 15, 2016 (2016-02-15)
0.81[61]

57
15
"Minor Offenses"
Rob Morrow
Michael MacLennan
February 22, 2016 (2016-02-22)
0.79[62]

58
16
"EQ"
Anne Renton
Anne Meredith
February 29, 2016 (2016-02-29)
0.67[63]

59
17
"Sixteen"
Elodie Keene
Marissa Jo Cerar
March 7, 2016 (2016-03-07)
0.84[64]

60
18
"Rehearsal"
Norman Buckley
Megan Lynn & Wade Solomon
March 14, 2016 (2016-03-14)
0.73[65]

61
19
"The Show"
Bradley Bredeweg
Story by : Joanna Johnson
Teleplay by : Bradley Bredeweg & Peter Paige
March 21, 2016 (2016-03-21)
0.80[66]

62
20
"Kingdom Come"
Joanna Johnson
Story by : Bradley Bredeweg & Peter Paige
Teleplay by : Joanna Johnson
March 28, 2016 (2016-03-28)
0.77[67]

text: Season 4 (2016–17)[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

63
1
"Potential Energy"
Rob Morrow
Bradley Bredeweg & Peter Paige
June 20, 2016 (2016-06-20)
0.91[68]

64
2
"Safe"
Rob Morrow
Joanna Johnson
June 27, 2016 (2016-06-27)
1.05[69]

65
3
"Trust"
Elodie Keene
Anne Meredith
July 11, 2016 (2016-07-11)
0.80[70]

66
4
"Now for Then"
Silas Howard
Constance M. Burge
July 18, 2016 (2016-07-18)
0.82[71]

67
5
"Forty"
Velvet Andrews Smith
Megan Lynn & Wade Solomon
July 25, 2016 (2016-07-25)
0.84[72]

68
6
"Justify"
Kelli Williams
Cristian Martinez
August 1, 2016 (2016-08-01)
0.93[73]

69
7
"Highs and Lows"
Chandra Wilson
Kris Q. Rehl
August 8, 2016 (2016-08-08)
0.80[74]

70
8
"Girl Code"
Aprill Winney
Story by : Dan Richter
Teleplay by : Megan Lynn & Wade Solomon
August 15, 2016 (2016-08-15)
0.88[75]

71
9
"New York"
Joanna Johnson
Joanna Johnson
August 22, 2016 (2016-08-22)
0.88[76]

72
10
"Collateral Damage"
Peter Paige
Bradley Bredeweg & Peter Paige
August 29, 2016 (2016-08-29)
0.99[77]

73
11
"Insult to Injury"
Rob Morrow
Bradley Bredeweg & Peter Paige
January 31, 2017 (2017-01-31)
0.92[78]

74
12
"Dream a Little Dream"
Rob Morrow
Joanna Johnson
February 7, 2017 (2017-02-07)
0.67[79]

75
13
"Cruel and Unusual"
Norman Buckley
Anne Meredith
February 14, 2017 (2017-02-14)
0.76[80]

76
14
"Doors and Windows"
Susan Flannery
Constance M. Burge
February 21, 2017 (2017-02-21)
0.73[81]

77
15
"Sex Ed"
Michael Medico
Kris Q. Rehl
February 28, 2017 (2017-02-28)
0.66[82]

78
16
"The Long Haul"
Bradley Bredeweg
Megan Lynn & Wade Solomon
March 14, 2017 (2017-03-14)
0.71[83]

79
17
"Diamond in the Rough"
Lily Mariye
Cristian Martinez
March 21, 2017 (2017-03-21)
0.69[84]

80
18
"Dirty Laundry"
Laura Nisbet Peters
Megan Lynn & Wade Solomon
March 28, 2017 (2017-03-28)
0.69[85]

81
19
"Who Knows"
Joanna Johnson
Joanna Johnson
April 4, 2017 (2017-04-04)
0.62[86]

82
20
"Until Tomorrow"
Peter Paige
Bradley Bredeweg & Peter Paige
April 11, 2017 (2017-04-11)
0.72[87]

text: Season 5 (2017–18)[edit]

text:
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
U.S. viewers
(millions)

83
1
"Resist"
Peter Paige
Bradley Bredeweg & Peter Paige
July 11, 2017 (2017-07-11)
0.87[88]

84
2
"Exterminate Her"
Danny Nucci
Joanna Johnson
July 18, 2017 (2017-07-18)
0.69[89]

85
3
"Contact"
Aprill Winney
Anne Meredith
July 25, 2017 (2017-07-25)
0.76[90]

86
4
"Too Fast, Too Furious"
Tate Donovan
Cristian Martinez
August 1, 2017 (2017-08-01)
0.66[91]

87
5
"Telling"
Anne Renton
Kris Q. Rehl
August 8, 2017 (2017-08-08)
0.69[92]

88
6
"Welcome to the Jungler"
Kelli Williams
Megan Lynn & Wade Solomon
August 15, 2017 (2017-08-15)
0.61[93]

89
7
"Chasing Waterfalls"
Chandra Wilson
Bradley Bredeweg & Peter Paige
August 22, 2017 (2017-08-22)
0.58[94]

90
8
"Engaged"
Kees Van Oostrum
Megan Lynn & Wade Solomon
August 29, 2017 (2017-08-29)
0.58[95]

91
9
"Prom"
Joanna Johnson
Joanna Johnson
September 5, 2017 (2017-09-05)
0.74[96]

92
10
"Sanctuary"
Rob Morrow
Bradley Bredeweg & Peter Paige
January 9, 2018 (2018-01-09)
0.52[97]

93
11
"Invisible"
Laura Nisbet Peters
Story by : Kimberly Ndombe
Teleplay by : Megan Lynn & Wade Solomon
January 16, 2018 (2018-01-16)
0.70[98]

94
12
"#IWasMadeinAmerica"
Lee Rose
Anne Meredith
January 23, 2018 (2018-01-23)
0.62[99]

95
13
"Line in the Sand"
Cheryl Dunye
Dan Richter
January 30, 2018 (2018-01-30)
0.56[100]

96
14
"Scars"
Kelli Williams
Cristian Martinez & Kris Q. Rehl
February 6, 2018 (2018-02-06)
0.57[101]

97
15
"Mother's Day"
Bradley Bredeweg
Joanna Johnson
February 13, 2018 (2018-02-13)
0.52[102]

98
16
"Giving Up the Ghost"
Michael Medico
Megan Lynn & Wade Solomon
February 27, 2018 (2018-02-27)
0.54[103]

99
17
"Makeover"
Laura Nisbet Peters
Cristian Martinez & Kris Q. Rehl
March 6, 2018 (2018-03-06)
0.50[104]

100
18
"Just Say Yes"
Joanna Johnson
Joanna Johnson
March 13, 2018 (2018-03-13)
0.53[105]

101
19
"Many Roads"
Peter Paige
Bradley Bredeweg & Peter Paige
March 13, 2018
0.48[105]

102
20
TBA
TBA
TBA
June 4, 2018 (2018-06-04)
TBD

103
21
TBA
TBA
TBA
June 5, 2018 (2018-06-05)
TBD

104
22
TBA
TBA
TBA
June 6, 2018 (2018-06-06)
TBD

text: Webisodes[edit]

text: The Fosters: Girls United[edit]

text: At the start of the second part of the first season of The Fosters, a five-episode web series called The Fosters: Girls United was confirmed by ABC Family. It stars Maia Mitchell, Daffany Clark, Cherinda Kincherlow, Annamarie Kenoyer, Alicia Sixtos, Hayley Kiyoko, and Angela Gibbs. Girls United premiered on ABC Family's official YouTube account on February 3, 2014.[106] Each episode runs approximately 5 minutes long.

text:
No.
Title
Originally posted

1
"Run Baby Run"
February 3, 2014 (2014-02-03)

Gabi goes missing and Girls United counselor, Michelle, calls a meeting to ask if the girls know anything about where she may have run off to.

2
"Stab in the Back"
February 3, 2014 (2014-02-03)

The girls discuss who of them can be pregnant.

3
"Got Your Back"
February 3, 2014 (2014-02-03)

Callie and Kiara share some mutual secrets. Callie also discovers that Becka harms herself with a knife.

4
"Scorpion Kings"
February 3, 2014 (2014-02-03)

Gabi's father visits the Girls United home for some information about Gabi.

5
"United We Stand"
February 3, 2014 (2014-02-03)

Gabi comes back and reveals she went away because she has HIV.


document_title: 1993 in South Africa

question_text: who was the president of south africa in 1993

text: 1993 in South Africa

text: Incumbents[edit]

text:
State President: F.W. de Klerk.[1]
Chief Justice: Michael Corbett.

tag: ul

text: Events[edit]

text: 24 – State President F.W. de Klerk informs Parliament that South Africa constructed six nuclear fission devices that had been dismantled by the end of 1989.

text:
8 – South Africa and India sign a memorandum of understanding on bilateral air services.
10 – Chris Hani is assassinated by Polish immigrant Janusz Waluś.[2]

text:
1 – Members of the Azanian People's Liberation Army, armed wing of the Pan Africanist Congress, attack civilians at the Highgate Hotel in East London, killing five.[2]
4 – At their annual meeting in Sweden, Nordic development ministers decide to continue support to the African National Congress.
5 – Nelson Mandela addresses a joint sitting of two houses of the United Kingdom Parliament.
5 – Members of the Azanian People's Liberation Army kill four police officers at Dobsonville, Soweto.
An Indian diplomatic Cultural Centre is opened in Johannesburg

text:
4 – Eleven people are killed in clashes between African National Congress and Inkatha Freedom Party members in Estcourt.
4 – South Africa signs the Convention on Biological Diversity.

text: 25 – In a terrorist attack members of the Azanian People's Liberation Army open fire on a congregation inside St James Church in Kenilworth, Cape Town, killing eleven and injuring fifty.[2][3]

text:
19 – An RPG is fired at the East London petrol depot, but does not explode and results in a shootout with the SAP.
23 – The Motsuenyane Commission finds the African National Congress guilty of abuse in some camps in exile, thereby confirming the findings of the Skweyiya Commission.

text: 23 – The United States Senate approves legislation lifting economic sanctions against South Africa.

text: Five school children are killed in the Mthatha Massacre when the South African Defence Force opens fire on the house of a member of the Pan Africanist Congress.[2]

text:
18 – Twenty-one political parties approve a new interim Constitution of South Africa.
22 – India re-establishes full diplomatic relations with South Africa.
A South African diplomatic mission is opened in New Delhi, India

text:
7 – The 32-member Transitional Executive Committee holds its first meeting in Cape Town, the first meeting of an official government body in South Africa with black members.
10 – State President F.W. de Klerk and Nelson Mandela are jointly awarded the Nobel Peace Prize.
22 – The interim South African constitution is approved by Parliament.
30 – Six members of the Azanian People's Liberation Army, armed wing of the Pan Africanist Congress, open fire on patrons of the Heidelberg Tavern in Observatory, Cape Town, killing four and injuring several others.[2]
The Indian Cultural Centre in Johannesburg is upgraded to a Consulate-General.

text: Births[edit]

text: This section is empty. You can help by adding to it. (July 2010)

text: Deaths[edit]

text:
20 March – Gerard Sekoto, artist. (b. 1913)
10 April – Chris Hani, activist. (b. 1942)
22 April – Andries Treurnicht, politician. (b. 1921)
24 April – Oliver Tambo, ANC President. (b. 1917)
14 July – Harold Willmott, military commander. (b. 1899)
10 November – Wensley Pithey, South African-born English actor. (b. 1914)

text: Railways[edit]

text: Locomotives[edit]

text:
Spoornet begins to modify Class 6E1, Series 7, Series 8 and Series 9 locomotives to improve their braking and traction reliability on the Natal mainline and reclassify them to Class 17E.[4]
Amcoal, a subsidiary of Anglo American, places three Class E38 electric locomotives in service at its Kromdraai Colliery near Witbank.[4]

text: Sports[edit]

text: Athletics[edit]

text: 20 March – Josia Thugwane wins his first national title in the men's marathon, clocking 2:14:25 in Cape Town.


document_title: Haro (surname)

question_text: where does the last name haro come from

question_tokens: where does the last name haro come from

text: Haro (surname)

text: Haro is the family name of:

text:
House of Haro, a family of Spanish nobility

Alonso Núñez de Haro y Peralta (1729-1800), Archbishop of Mexico and Viceroy of New Spain
Diego López de Haro (disambiguation)
Fernando Díaz de Haro (Lord of Orduña and Balmaseda) (14th century)
Fernando Ramírez de Haro, 16th Count of Bornos (born 1949)
Fernando Ramírez de Haro, 10th Marquis of Villanueva del Duero (born 1976)
Francisco de Haro (1792–1849), first alcalde (mayor) of Yerba Buena (later named San Francisco, California)
Gaspar Méndez de Haro, 7th Marquis of Carpio (1629-1687), Spanish political figure and art collector
Gonzalo López de Haro (before 1788–1823), Spanish explorer
Ignacio Ramírez de Haro, 15th Count of Bornos (1918-2010)
Juan de Castilla y Haro (died 1326)
Juan Damián López de Haro (1581-1648), Bishop of Puerto Rico
Juan de Dios de Silva y Mendoza y Haro, 10th Duke of the Infantado (1672-1737)
Juan Domingo de Zuñiga y Fonseca (1640-1716), Spanish military and political figure
Lope Díaz de Haro (disambiguation)
Luis Méndez de Haro (1598-1661), Spanish politician and general
María Díaz de Haro (disambiguation)
Mécia Lopes de Haro (c. 1217-1270), Queen consort of Portugal
Teresa Díaz de Haro, daughter of Diego López II de Haro, lady of Biscay
Teresa Díaz II de Haro (born before 1254)
Urraca López de Haro (c. 1160-c. 1230), Queen consort of León

Antonio Haro (1910–2002), Mexican fencer
Bob Haro (born 1958), former freestyle BMX rider, artist and business executive, founder of Haro Bikes
Christopher de Haro, Lisbon-based merchant of Flemish origin who financially backed Magellan's 1519 circumnavigation of the world
David García Haro (born 1980), Spanish footballer
Eduardo Haro Tecglen (1924–2005), Spanish journalist, writer and theatre critic
Guillermo Haro (1913–1988), Mexican astronomer
Klaus Härö (born 1971), Finland-Swedish film director
Lauri Härö (1899–1980), Finnish sprinter
Manuel Gaspar Haro (born 1981), Spanish footballer
Mariano Haro (born 1940), Spanish former long-distance runner
Melissa Haro (born 1987), American model
Miguel Nazar Haro (c. 1924-2012), head of Mexico's Dirección Federal de Seguridad (Federal Security Directorate) from 1978 to 1982
Marco Ernesto Maranghello De Haro (born 1973) successor of a family of Spanish nobility. [House of De Haro]

text: This page lists people with the surname Haro. If an internal link intending to refer to a specific person led you to this page, you may wish to change that link by adding the person's given name(s) to the link.

text: Surnames

text: All set index articles


document_title: An Essay on Criticism

question_text: who said a little learning is a dangerous thing

text: An Essay on Criticism

text: An Essay on Criticism is one of the first major poems written by the English writer Alexander Pope (1688–1744). It is the source of the famous quotations "To err is human, to forgive divine," "A little learning is a dang'rous thing" (frequently misquoted as "A little knowledge is a dang'rous thing"), and "Fools rush in where angels fear to tread." It first appeared in 1711[1] after having been written in 1709, and it is clear from Pope's correspondence[2] that many of the poem's ideas had existed in prose form since at least 1706. Composed in heroic couplets (pairs of adjacent rhyming lines of iambic pentameter) and written in the Horatian mode of satire, it is a verse essay primarily concerned with how writers and critics behave in the new literary commerce of Pope's contemporary age. The poem covers a range of good criticism and advice, and represents many of the chief literary ideals of Pope's age.

text: Pope contends in the poem's opening couplets that bad criticism does greater harm than bad writing:

text: Despite the harmful effects of bad criticism, literature requires worthy criticism.

text: Pope delineates common faults of poets, e.g., settling for easy and cliché rhymes:

text: Throughout the poem, Pope refers to ancient writers such as Virgil, Homer, Aristotle, Horace and Longinus. This is a testament to his belief that the "Imitation of the ancients" is the ultimate standard for taste. Pope also says, "True ease in writing comes from art, not chance, / As those move easiest who have learned to dance" (362–363), meaning poets are made, not born.

text: As is usual in Pope's poems, the Essay concludes with a reference to Pope himself. Walsh, the last of the critics mentioned, was a mentor and friend of Pope who had died in 1710.

text: An Essay on Criticism was famously and fiercely attacked by John Dennis, who is mentioned mockingly in the work. Consequently, Dennis also appears in Pope's later satire, The Dunciad.

text: Part II of An Essay on Criticism includes a famous couplet:

text: This is in reference to the spring in the Pierian Mountains in Macedonia, sacred to the Muses. The first line of this couplet is often misquoted as "a little knowledge is a dangerous thing".

text: The Essay also gives this famous line (towards the end of Part II):

text: The phrase "fools rush in where angels fear to tread" from Part III has become part of the popular lexicon, and has been used for and in various works.