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The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
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The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
| 1 |
The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
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Lostwithiel railway station:2889196
| 0 |
The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
|
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
| 1 |
The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
|
Lostwithiel is situated on the Cornish Main Line which links and . Most trains are operated by Great Western Railway with some running through to or from or London Paddington station. A limited number of additional services are provided by a CrossCountry to or from the North of England and Scotland.
| 0 |
The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
|
The Great Western Railway was nationalised into British Railways from 1 January 1948 which in turn was privatised in the 1990s. British Railways demolished the original station buildings and replaced them with a new booking office on the platform nearest the town, although these are no longer needed. A signal box is situated on the other platform to control the signals and level crossing.
| 1 |
The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
|
Lostwithiel is situated on the Cornish Main Line which links and . Most trains are operated by Great Western Railway with some running through to or from or London Paddington station. A limited number of additional services are provided by a CrossCountry to or from the North of England and Scotland.
| 0 |
The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
|
The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
| 1 |
The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
|
Lostwithiel railway station:2889196
| 0 |
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
|
The Lostwithiel and Fowey Railway opened for goods traffic on 1 June 1869. A more direct route from Par to Fowey stole most of the traffic and the trains from Lostwithiel were suspended on 1 January 1880. The Cornwall Railway subsequently leased a part of the line to store rolling stock. The line was reopened by the Cornwall Minerals Railway on 16 September 1895 for both goods and passengers. The passenger service was withdrawn on 4 January 1965 but the line remains open to carry china clay to the jetties at Fowey.
| 1 |
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
|
Lostwithiel signal box is situated at the northern end of Platform 1. Since the Bodmin Road Signal Box was closed, the sidings at Bodmin Parkway connecting to the Bodmin and Wenford Railway are controlled by the box here at Lostwithiel.
| 0 |
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
|
The station opened with the Cornwall Railway on 4 May 1859. A report at the time claimed that it "is generally admitted to be the handsomest station on the line, and looks as gay and bright as fresh paint can make it. It consists, first, of a departure station, a wooden building covered by rusticated boarding, having a projecting verandah, extending eight feet on each side of the carriage approaches, and extending over the railway platform. This contains a spacious first class waiting room, second class ditto, ticket, and other necessary offices, and conveniences. Immediately opposite to this, is the arrival station, which is also of wooden erection, having spacious waiting rooms, and porter and lamp rooms. The roof also projects over the platform in a similar way to that of the departure station. A short distance lower down the line is a convenient goods shed, 75 feet long by 42 feet span of roof. Near to the departure station is the train shed, 100 feet long, in which, in addition to the engines employed on the line, it is intended to contain first, second, and third class carriages, in order to meet any extra requirements that may at any time arise."
| 1 |
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
|
Lostwithiel is situated on the Cornish Main Line which links and . Most trains are operated by Great Western Railway with some running through to or from or London Paddington station. A limited number of additional services are provided by a CrossCountry to or from the North of England and Scotland.
| 0 |
The Great Western Railway was nationalised into British Railways from 1 January 1948 which in turn was privatised in the 1990s. British Railways demolished the original station buildings and replaced them with a new booking office on the platform nearest the town, although these are no longer needed. A signal box is situated on the other platform to control the signals and level crossing.
|
Sidings on the east side of the level crossing came into use on 30 April 1932 to handle milk train traffic from a new Nestle milk factory. It was later sold to Cow & Gate.
| 1 |
The Great Western Railway was nationalised into British Railways from 1 January 1948 which in turn was privatised in the 1990s. British Railways demolished the original station buildings and replaced them with a new booking office on the platform nearest the town, although these are no longer needed. A signal box is situated on the other platform to control the signals and level crossing.
|
Lostwithiel signal box is situated at the northern end of Platform 1. Since the Bodmin Road Signal Box was closed, the sidings at Bodmin Parkway connecting to the Bodmin and Wenford Railway are controlled by the box here at Lostwithiel.
| 0 |
The Great Western Railway was nationalised into British Railways from 1 January 1948 which in turn was privatised in the 1990s. British Railways demolished the original station buildings and replaced them with a new booking office on the platform nearest the town, although these are no longer needed. A signal box is situated on the other platform to control the signals and level crossing.
|
The workshops had been established during the construction of the railway to prepare the timber needed for the wooden viaducts, stations and track. It expanded to also maintain the carriages and wagons of the railway and was retained for some years by the Great Western Railway when the two companies amalgamated on 1 July 1889.
| 1 |
The Great Western Railway was nationalised into British Railways from 1 January 1948 which in turn was privatised in the 1990s. British Railways demolished the original station buildings and replaced them with a new booking office on the platform nearest the town, although these are no longer needed. A signal box is situated on the other platform to control the signals and level crossing.
|
Lostwithiel is situated on the Cornish Main Line which links and . Most trains are operated by Great Western Railway with some running through to or from or London Paddington station. A limited number of additional services are provided by a CrossCountry to or from the North of England and Scotland.
| 0 |
Shiv Chopra:6544971
|
Shivdarshan. L. Chopra (1933 - 7 January 2018) or commonly Shiv Chopra, was a Canadian microbiologist and human rights activist. Chopra stood for food safety and testified before the Senate of Canada in defending the public from hormones, antibiotics, genetically modified organisms, rendered animal proteins, and pesticides.
| 1 |
Shiv Chopra:6544971
|
Since people in any country might aspire to such protection, Chopra stated, "Canada is a key country in which to launch such an action." (page 295) Chopra acknowledged assistance from The Council of Canadians to spread the word for food safety.
| 0 |
Shivdarshan. L. Chopra (1933 - 7 January 2018) or commonly Shiv Chopra, was a Canadian microbiologist and human rights activist. Chopra stood for food safety and testified before the Senate of Canada in defending the public from hormones, antibiotics, genetically modified organisms, rendered animal proteins, and pesticides.
|
Shiv Chopra:6544971
| 1 |
Shivdarshan. L. Chopra (1933 - 7 January 2018) or commonly Shiv Chopra, was a Canadian microbiologist and human rights activist. Chopra stood for food safety and testified before the Senate of Canada in defending the public from hormones, antibiotics, genetically modified organisms, rendered animal proteins, and pesticides.
|
In 1998 and 1999, Chopra, along with two co-workers, Drs. Margaret Haydon and Gerard Lambert, testified to the Senate of Canada's "Standing Committee on Agriculture and Forestry" that they were pressured by senior supervisors to approve multiple drugs of questionable safety, including Bovine Growth Hormone (rBST) and Baytril, which in the words of Chopra, "is even more controversial. It's a critical antibiotic, one that produces cross-resistance against a critical antibiotic necessary for human use called ciprofloxacin. It's from the same class of drugs. When it is used in poultry, beef, turkeys, pigs, or whatever, then it causes cross-resistance in the intestines of those animals. Then those bacteria, like "Salmonella", "Campylobacter", or "E. coli", get transferred to people and cause disease and death of immense order." Prior to the mad cow disease crisis in Canada, Chopra warned the government that the current handling of feed to cows was inadequate. Following this, Chopra, Haydon, Lambert and colleague Chris Bassude complained to the Public Service Integrity Officer (PSIO) office, a federal investigative body under the jurisdiction of the Treasury Board of Canada, indicating again that they were pressured by their seniors to pass a number of veterinary drugs, including Tylosin, Revalor H, Synergistin Injectable Suspension, Baytril, rBST, Carbodex and Eugenol, without proof of human safety. The PSIO case was initially dismissed in 2003, but the ruling was appealed to the Federal Court of Canada.
| 0 |
Chopra was involved in one of the first major whistleblowing incidents in the Public Service of Canada. Chopra was also involved in the second systemic racial discrimination case in the Canadian public service, when it was found by a Canadian Human Rights Tribunal that his employer, Health Canada had discriminated against him on the basis of his race.
|
Shivdarshan. L. Chopra (1933 - 7 January 2018) or commonly Shiv Chopra, was a Canadian microbiologist and human rights activist. Chopra stood for food safety and testified before the Senate of Canada in defending the public from hormones, antibiotics, genetically modified organisms, rendered animal proteins, and pesticides.
| 1 |
Chopra was involved in one of the first major whistleblowing incidents in the Public Service of Canada. Chopra was also involved in the second systemic racial discrimination case in the Canadian public service, when it was found by a Canadian Human Rights Tribunal that his employer, Health Canada had discriminated against him on the basis of his race.
|
In September 2008, Human Rights Tribunal (HRT) adjudicator Pierre Deschamps ruled that Chopra was entitled to $4,000 in damages for "hurt feelings," lost wages, and interest after finding that Chopra was subjected to discriminatory comments, was suspended in retaliation for filing an earlier human rights complaint, and was discriminated against when passed over for a temporary promotion. Chopra's "hurt feelings" were in response to a 1998 speech by an incoming superior at Health Canada, during which the speaker stated that "he liked visible minorities." In his complaint, Chopra claimed this was a "deeply insensitive racial remark toward visible minority employees of the bureau." Deschamps accepted Chopra's argument, writing that Lachance's remark was "discriminatory against Mr. Chopra as well as individuals … who were non-white" and that Lachance's remark showcased his insensitivity. Deschamps criticized the racist nature of Lachance's remark. Deschamps also stated that the supervisor's intent was irrelevant, as: "The test is, over and above the racial nature of the comment itself, whether or not the person alleging discrimination was offended by the comment."
| 0 |
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
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In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
| 1 |
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
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Three weeks later, Chopra received a congratulatory letter and a gold watch from Deputy Health Minister Ian Green, declaring that his "years of service have not gone unnoticed" and that he had "earned praise and respect."
| 0 |
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
|
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
| 1 |
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
|
In an epilogue, Chopra recounts a trip to Powell River, British Columbia where he met with organic farmers. He experienced an epiphany while speaking to them. He summarized his expression in this declaration:
| 0 |
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
|
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
| 1 |
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
|
On April 29, 2005, the Federal Court of Canada quashed the previous finding of the PSIO, and found that the PSIO had inadequately handled Chopra, Haydon and Lambert's complaints. The Federal Court's decision called into question the credibility of the PSIO, citing a failure in the organization in protecting whistleblowers acting in good faith.
| 0 |
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
|
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
| 1 |
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
|
In an epilogue, Chopra recounts a trip to Powell River, British Columbia where he met with organic farmers. He experienced an epiphany while speaking to them. He summarized his expression in this declaration:
| 0 |
Miles Laboratories hired Chopra to direct its Biological Research Division in Stoke Poges, Buckinghamshire, England until 1969. He assisted in applications to regulatory agencies for new products.
|
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
| 1 |
Miles Laboratories hired Chopra to direct its Biological Research Division in Stoke Poges, Buckinghamshire, England until 1969. He assisted in applications to regulatory agencies for new products.
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Shiv Chopra identified his life so completely with his whistleblowing at Health Canada that his autobiography is nearly all about his work protecting Canadians from unsafe products being pushed through approval. In 1974 Chopra sat for an interview for a shift in position at the Bureau of Drugs. He was asked, "Suppose you are selected for this post, whom would you consider to be your client?" Chopra replied, "The public, of course." The interviewer replied, "No, it is the industry." Chopra insisted that the mandate of the position was Parliament's "Food and Drugs Act" (page 19). Such unabashed subservience of supervisors to corporate influence convinced Chopra that Health Canada was "Corrupt to the Core", the title of the autobiography. One aspect of his whistleblowing was flagging obstructions to advancement, which he grieved and sued. The major conflict was approval of unsafe products:
| 0 |
Miles Laboratories hired Chopra to direct its Biological Research Division in Stoke Poges, Buckinghamshire, England until 1969. He assisted in applications to regulatory agencies for new products.
|
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
| 1 |
Miles Laboratories hired Chopra to direct its Biological Research Division in Stoke Poges, Buckinghamshire, England until 1969. He assisted in applications to regulatory agencies for new products.
|
Jonathan Kay of the National Post criticized the decision, alleging that Deschamps accepted Chopra's claim without any "substantive explanation."
| 0 |
Chopra then returned to Canada where he worked with Health Canada, first as a senior scientific advisor in the Bureau of Drugs until 1987, and then in the Bureau of Veterinary Drugs until 2004.
|
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
| 1 |
Chopra then returned to Canada where he worked with Health Canada, first as a senior scientific advisor in the Bureau of Drugs until 1987, and then in the Bureau of Veterinary Drugs until 2004.
|
Since people in any country might aspire to such protection, Chopra stated, "Canada is a key country in which to launch such an action." (page 295) Chopra acknowledged assistance from The Council of Canadians to spread the word for food safety.
| 0 |
Chopra then returned to Canada where he worked with Health Canada, first as a senior scientific advisor in the Bureau of Drugs until 1987, and then in the Bureau of Veterinary Drugs until 2004.
|
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
| 1 |
Chopra then returned to Canada where he worked with Health Canada, first as a senior scientific advisor in the Bureau of Drugs until 1987, and then in the Bureau of Veterinary Drugs until 2004.
|
As a whistleblower has a daunting task of standing up to an institution, Chopra demonstrated the importance of documentation and public relations. Some family background and the wedding with Nirmala fill the first chapter, but most of 295 pages of text recount bureaucratic battling. The names and positions of 120 interlocutors in government are listed (pages 323-6). An appendix gives 20 pages of reproductions of key correspondence. Furthermore, Chopra lists 59 print media reports, 11 radio or television shows, and a bibliography of media sources, special reports, books and letters. Prefaces to the autobiography were supplied by Maude Barlow and MP Paul Dewar.
| 0 |
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
|
Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
| 1 |
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
|
Jonathan Kay of the National Post criticized the decision, alleging that Deschamps accepted Chopra's claim without any "substantive explanation."
| 0 |
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
|
For 1965 the Medical Research Council of Canada granted him a fellowship to work with Bram Rose in the Division of Immunochemistry and Allergy at the Royal Victoria Hospital, Montreal. Subsequently,
| 1 |
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
|
In September 2008, Human Rights Tribunal (HRT) adjudicator Pierre Deschamps ruled that Chopra was entitled to $4,000 in damages for "hurt feelings," lost wages, and interest after finding that Chopra was subjected to discriminatory comments, was suspended in retaliation for filing an earlier human rights complaint, and was discriminated against when passed over for a temporary promotion. Chopra's "hurt feelings" were in response to a 1998 speech by an incoming superior at Health Canada, during which the speaker stated that "he liked visible minorities." In his complaint, Chopra claimed this was a "deeply insensitive racial remark toward visible minority employees of the bureau." Deschamps accepted Chopra's argument, writing that Lachance's remark was "discriminatory against Mr. Chopra as well as individuals … who were non-white" and that Lachance's remark showcased his insensitivity. Deschamps criticized the racist nature of Lachance's remark. Deschamps also stated that the supervisor's intent was irrelevant, as: "The test is, over and above the racial nature of the comment itself, whether or not the person alleging discrimination was offended by the comment."
| 0 |
In 1998 and 1999, Chopra, along with two co-workers, Drs. Margaret Haydon and Gerard Lambert, testified to the Senate of Canada's "Standing Committee on Agriculture and Forestry" that they were pressured by senior supervisors to approve multiple drugs of questionable safety, including Bovine Growth Hormone (rBST) and Baytril, which in the words of Chopra, "is even more controversial. It's a critical antibiotic, one that produces cross-resistance against a critical antibiotic necessary for human use called ciprofloxacin. It's from the same class of drugs. When it is used in poultry, beef, turkeys, pigs, or whatever, then it causes cross-resistance in the intestines of those animals. Then those bacteria, like "Salmonella", "Campylobacter", or "E. coli", get transferred to people and cause disease and death of immense order." Prior to the mad cow disease crisis in Canada, Chopra warned the government that the current handling of feed to cows was inadequate. Following this, Chopra, Haydon, Lambert and colleague Chris Bassude complained to the Public Service Integrity Officer (PSIO) office, a federal investigative body under the jurisdiction of the Treasury Board of Canada, indicating again that they were pressured by their seniors to pass a number of veterinary drugs, including Tylosin, Revalor H, Synergistin Injectable Suspension, Baytril, rBST, Carbodex and Eugenol, without proof of human safety. The PSIO case was initially dismissed in 2003, but the ruling was appealed to the Federal Court of Canada.
|
In June 2004, Chopra, Haydon and Lambert were fired from Health Canada. Health Canada denied that the trio was fired for speaking publicly about the pressure employed by their supervisors to approve the usage of a number of animal drugs, but did not reveal the exact reason, mentioning that the reasons were confidential and included in the letters of termination the three scientists received. Chopra's letter revealed that the stated reason for his dismissal was his "total lack of progress" in a current project.
| 1 |
In 1998 and 1999, Chopra, along with two co-workers, Drs. Margaret Haydon and Gerard Lambert, testified to the Senate of Canada's "Standing Committee on Agriculture and Forestry" that they were pressured by senior supervisors to approve multiple drugs of questionable safety, including Bovine Growth Hormone (rBST) and Baytril, which in the words of Chopra, "is even more controversial. It's a critical antibiotic, one that produces cross-resistance against a critical antibiotic necessary for human use called ciprofloxacin. It's from the same class of drugs. When it is used in poultry, beef, turkeys, pigs, or whatever, then it causes cross-resistance in the intestines of those animals. Then those bacteria, like "Salmonella", "Campylobacter", or "E. coli", get transferred to people and cause disease and death of immense order." Prior to the mad cow disease crisis in Canada, Chopra warned the government that the current handling of feed to cows was inadequate. Following this, Chopra, Haydon, Lambert and colleague Chris Bassude complained to the Public Service Integrity Officer (PSIO) office, a federal investigative body under the jurisdiction of the Treasury Board of Canada, indicating again that they were pressured by their seniors to pass a number of veterinary drugs, including Tylosin, Revalor H, Synergistin Injectable Suspension, Baytril, rBST, Carbodex and Eugenol, without proof of human safety. The PSIO case was initially dismissed in 2003, but the ruling was appealed to the Federal Court of Canada.
|
In 1998 he became a member of the rBST gaps analysis team at Health Canada, investigating effects of bovine growth hormone in milk and human vulnerability to this molecule produced by genetic engineering. His opinion was that approval of this dairy enhancement was not warranted. He testified before the Committee on Agriculture and Forestry of the Senate of Canada 22 October 1998, 26 April 1999, and 3 May 1999.
| 0 |
In June 2004, Chopra, Haydon and Lambert were fired from Health Canada. Health Canada denied that the trio was fired for speaking publicly about the pressure employed by their supervisors to approve the usage of a number of animal drugs, but did not reveal the exact reason, mentioning that the reasons were confidential and included in the letters of termination the three scientists received. Chopra's letter revealed that the stated reason for his dismissal was his "total lack of progress" in a current project.
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In 1998 and 1999, Chopra, along with two co-workers, Drs. Margaret Haydon and Gerard Lambert, testified to the Senate of Canada's "Standing Committee on Agriculture and Forestry" that they were pressured by senior supervisors to approve multiple drugs of questionable safety, including Bovine Growth Hormone (rBST) and Baytril, which in the words of Chopra, "is even more controversial. It's a critical antibiotic, one that produces cross-resistance against a critical antibiotic necessary for human use called ciprofloxacin. It's from the same class of drugs. When it is used in poultry, beef, turkeys, pigs, or whatever, then it causes cross-resistance in the intestines of those animals. Then those bacteria, like "Salmonella", "Campylobacter", or "E. coli", get transferred to people and cause disease and death of immense order." Prior to the mad cow disease crisis in Canada, Chopra warned the government that the current handling of feed to cows was inadequate. Following this, Chopra, Haydon, Lambert and colleague Chris Bassude complained to the Public Service Integrity Officer (PSIO) office, a federal investigative body under the jurisdiction of the Treasury Board of Canada, indicating again that they were pressured by their seniors to pass a number of veterinary drugs, including Tylosin, Revalor H, Synergistin Injectable Suspension, Baytril, rBST, Carbodex and Eugenol, without proof of human safety. The PSIO case was initially dismissed in 2003, but the ruling was appealed to the Federal Court of Canada.
| 1 |
In June 2004, Chopra, Haydon and Lambert were fired from Health Canada. Health Canada denied that the trio was fired for speaking publicly about the pressure employed by their supervisors to approve the usage of a number of animal drugs, but did not reveal the exact reason, mentioning that the reasons were confidential and included in the letters of termination the three scientists received. Chopra's letter revealed that the stated reason for his dismissal was his "total lack of progress" in a current project.
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Born in Kapurthala, Punjab, India, Chopra studied veterinary medicine at Punjab University in Chandigarh, receiving the degree Bachelor of Veterinary Science & Animal husbandry in 1957. For graduate study he went to Indian Veterinary Research Institute at Izatnagar, obtaining in 1960 his diploma in the production and standardization of vaccines and sera. He relocated to Montreal, Quebec and studied microbiology at the Macdonald Campus of McGill University, obtaining a master's degree in 1962. His research induced enteritis by early weaning of piglets to obtain samples of e-coli for study. Chopra was awarded the Ph. D in 1964.
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Three weeks later, Chopra received a congratulatory letter and a gold watch from Deputy Health Minister Ian Green, declaring that his "years of service have not gone unnoticed" and that he had "earned praise and respect."
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In 1998 and 1999, Chopra, along with two co-workers, Drs. Margaret Haydon and Gerard Lambert, testified to the Senate of Canada's "Standing Committee on Agriculture and Forestry" that they were pressured by senior supervisors to approve multiple drugs of questionable safety, including Bovine Growth Hormone (rBST) and Baytril, which in the words of Chopra, "is even more controversial. It's a critical antibiotic, one that produces cross-resistance against a critical antibiotic necessary for human use called ciprofloxacin. It's from the same class of drugs. When it is used in poultry, beef, turkeys, pigs, or whatever, then it causes cross-resistance in the intestines of those animals. Then those bacteria, like "Salmonella", "Campylobacter", or "E. coli", get transferred to people and cause disease and death of immense order." Prior to the mad cow disease crisis in Canada, Chopra warned the government that the current handling of feed to cows was inadequate. Following this, Chopra, Haydon, Lambert and colleague Chris Bassude complained to the Public Service Integrity Officer (PSIO) office, a federal investigative body under the jurisdiction of the Treasury Board of Canada, indicating again that they were pressured by their seniors to pass a number of veterinary drugs, including Tylosin, Revalor H, Synergistin Injectable Suspension, Baytril, rBST, Carbodex and Eugenol, without proof of human safety. The PSIO case was initially dismissed in 2003, but the ruling was appealed to the Federal Court of Canada.
| 1 |
Three weeks later, Chopra received a congratulatory letter and a gold watch from Deputy Health Minister Ian Green, declaring that his "years of service have not gone unnoticed" and that he had "earned praise and respect."
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Shiv Chopra identified his life so completely with his whistleblowing at Health Canada that his autobiography is nearly all about his work protecting Canadians from unsafe products being pushed through approval. In 1974 Chopra sat for an interview for a shift in position at the Bureau of Drugs. He was asked, "Suppose you are selected for this post, whom would you consider to be your client?" Chopra replied, "The public, of course." The interviewer replied, "No, it is the industry." Chopra insisted that the mandate of the position was Parliament's "Food and Drugs Act" (page 19). Such unabashed subservience of supervisors to corporate influence convinced Chopra that Health Canada was "Corrupt to the Core", the title of the autobiography. One aspect of his whistleblowing was flagging obstructions to advancement, which he grieved and sued. The major conflict was approval of unsafe products:
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On April 29, 2005, the Federal Court of Canada quashed the previous finding of the PSIO, and found that the PSIO had inadequately handled Chopra, Haydon and Lambert's complaints. The Federal Court's decision called into question the credibility of the PSIO, citing a failure in the organization in protecting whistleblowers acting in good faith.
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In June 2004, Chopra, Haydon and Lambert were fired from Health Canada. Health Canada denied that the trio was fired for speaking publicly about the pressure employed by their supervisors to approve the usage of a number of animal drugs, but did not reveal the exact reason, mentioning that the reasons were confidential and included in the letters of termination the three scientists received. Chopra's letter revealed that the stated reason for his dismissal was his "total lack of progress" in a current project.
| 1 |
On April 29, 2005, the Federal Court of Canada quashed the previous finding of the PSIO, and found that the PSIO had inadequately handled Chopra, Haydon and Lambert's complaints. The Federal Court's decision called into question the credibility of the PSIO, citing a failure in the organization in protecting whistleblowers acting in good faith.
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Shiv Chopra:6544971
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In September 2008, Human Rights Tribunal (HRT) adjudicator Pierre Deschamps ruled that Chopra was entitled to $4,000 in damages for "hurt feelings," lost wages, and interest after finding that Chopra was subjected to discriminatory comments, was suspended in retaliation for filing an earlier human rights complaint, and was discriminated against when passed over for a temporary promotion. Chopra's "hurt feelings" were in response to a 1998 speech by an incoming superior at Health Canada, during which the speaker stated that "he liked visible minorities." In his complaint, Chopra claimed this was a "deeply insensitive racial remark toward visible minority employees of the bureau." Deschamps accepted Chopra's argument, writing that Lachance's remark was "discriminatory against Mr. Chopra as well as individuals … who were non-white" and that Lachance's remark showcased his insensitivity. Deschamps criticized the racist nature of Lachance's remark. Deschamps also stated that the supervisor's intent was irrelevant, as: "The test is, over and above the racial nature of the comment itself, whether or not the person alleging discrimination was offended by the comment."
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Jonathan Kay of the National Post criticized the decision, alleging that Deschamps accepted Chopra's claim without any "substantive explanation."
| 1 |
In September 2008, Human Rights Tribunal (HRT) adjudicator Pierre Deschamps ruled that Chopra was entitled to $4,000 in damages for "hurt feelings," lost wages, and interest after finding that Chopra was subjected to discriminatory comments, was suspended in retaliation for filing an earlier human rights complaint, and was discriminated against when passed over for a temporary promotion. Chopra's "hurt feelings" were in response to a 1998 speech by an incoming superior at Health Canada, during which the speaker stated that "he liked visible minorities." In his complaint, Chopra claimed this was a "deeply insensitive racial remark toward visible minority employees of the bureau." Deschamps accepted Chopra's argument, writing that Lachance's remark was "discriminatory against Mr. Chopra as well as individuals … who were non-white" and that Lachance's remark showcased his insensitivity. Deschamps criticized the racist nature of Lachance's remark. Deschamps also stated that the supervisor's intent was irrelevant, as: "The test is, over and above the racial nature of the comment itself, whether or not the person alleging discrimination was offended by the comment."
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On November 14, 2011, Drs Chopra, Haydon and Lambert became the first recipients of the Canadian Journalists for Free Expression Integrity Award, in recognition of their role as "individuals who acted courageously in the public interest without thought of personal gain, and in doing so risked reprisals in the form of threats to their careers, livelihood, or personal freedom."
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Although the tribunal ruled in favour of Chopra on some points, it also chastised him for "asserting that every manager at Health Canada practises racial discrimination, and for alleging that every appointment in the past 20 years has been discriminatory" and that such sweeping assertions, made "without a proper evidentiary basis," undermine Dr. Chopra's credibility. Several other complaints by Dr. Chopra that he was passed over for promotions because of his race were also dismissed. The Tribunal also ruled that "there is no reason for the Tribunal to conclude that systemic discrimination still exists at Health Canada and to order it to take additional measures to address general or systemic issues of discrimination."
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In September 2008, Human Rights Tribunal (HRT) adjudicator Pierre Deschamps ruled that Chopra was entitled to $4,000 in damages for "hurt feelings," lost wages, and interest after finding that Chopra was subjected to discriminatory comments, was suspended in retaliation for filing an earlier human rights complaint, and was discriminated against when passed over for a temporary promotion. Chopra's "hurt feelings" were in response to a 1998 speech by an incoming superior at Health Canada, during which the speaker stated that "he liked visible minorities." In his complaint, Chopra claimed this was a "deeply insensitive racial remark toward visible minority employees of the bureau." Deschamps accepted Chopra's argument, writing that Lachance's remark was "discriminatory against Mr. Chopra as well as individuals … who were non-white" and that Lachance's remark showcased his insensitivity. Deschamps criticized the racist nature of Lachance's remark. Deschamps also stated that the supervisor's intent was irrelevant, as: "The test is, over and above the racial nature of the comment itself, whether or not the person alleging discrimination was offended by the comment."
| 1 |
Although the tribunal ruled in favour of Chopra on some points, it also chastised him for "asserting that every manager at Health Canada practises racial discrimination, and for alleging that every appointment in the past 20 years has been discriminatory" and that such sweeping assertions, made "without a proper evidentiary basis," undermine Dr. Chopra's credibility. Several other complaints by Dr. Chopra that he was passed over for promotions because of his race were also dismissed. The Tribunal also ruled that "there is no reason for the Tribunal to conclude that systemic discrimination still exists at Health Canada and to order it to take additional measures to address general or systemic issues of discrimination."
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On November 14, 2011, Drs Chopra, Haydon and Lambert became the first recipients of the Canadian Journalists for Free Expression Integrity Award, in recognition of their role as "individuals who acted courageously in the public interest without thought of personal gain, and in doing so risked reprisals in the form of threats to their careers, livelihood, or personal freedom."
| 0 |
Jonathan Kay of the National Post criticized the decision, alleging that Deschamps accepted Chopra's claim without any "substantive explanation."
|
Although the tribunal ruled in favour of Chopra on some points, it also chastised him for "asserting that every manager at Health Canada practises racial discrimination, and for alleging that every appointment in the past 20 years has been discriminatory" and that such sweeping assertions, made "without a proper evidentiary basis," undermine Dr. Chopra's credibility. Several other complaints by Dr. Chopra that he was passed over for promotions because of his race were also dismissed. The Tribunal also ruled that "there is no reason for the Tribunal to conclude that systemic discrimination still exists at Health Canada and to order it to take additional measures to address general or systemic issues of discrimination."
| 1 |
Jonathan Kay of the National Post criticized the decision, alleging that Deschamps accepted Chopra's claim without any "substantive explanation."
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In 1992 and 1993, Chopra initiated two human rights complaints against Health Canada, citing discrimination on the basis of race and national origin. In August 2001, the Tribunal rendered a second decision finding that Health Canada had discriminated against Dr. Chopra on the basis of his race, and specifically had altered job evaluations for Chopra in order to bolster its defense.
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Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
|
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
| 1 |
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
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Augustine of Hippo (5th century), Hincmar (early French theologian, archbishop of Rheims, 9th century), Michael Psellus (11th century), William of Auvergne, Bishop of Paris (13th century), Johannes Tauler (14th century), and Ludovico Maria Sinistrari (17th century), among others, supported the idea that demons were lustful and lascivious beings.
| 0 |
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
|
Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
| 1 |
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
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Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
| 0 |
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
|
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
| 1 |
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
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Plutarch (1st and 2nd centuries), Thomas Aquinas (13th century), Nicholas Remy (16th century), and Henri Boguet (16th and 17th centuries), among others, disagreed, saying that demons did not know lust or desire and cannot have good feelings like love; as jealousy would be a consequence of love, they could not be jealous. Ambrogio de Vignati agreed with them.
| 0 |
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
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John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
| 1 |
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
|
Another of these stories about demonic lewdness and passionate love is told in "The Life of Saint Bernard", written by a monk, and said that during the 11th century a demon fell in love with a woman, and when her husband was asleep he visited her, awoke the woman and began to do with her as if he were her husband, committing every type of voluptuous acts during several years, and inflaming her passion.
| 0 |
Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
|
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
| 1 |
Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
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This interpretation is disputed by some, who claim that "sons of God" in that text refers only to believers in the "Promised Seed" () and that "daughters of men" refers to pagan women, particularly implying that descendants of Seth were marrying descendants of Cain.
| 0 |
Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
|
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
| 1 |
Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
|
Lust in demons is a controversial theme for Christian demonology, and scholars disagree on the subject.
| 0 |
John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
|
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
| 1 |
John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
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A story referring to demonic jealousy was told by Erasmus (16th century), who blamed a demon for the fire that destroyed a village in Germany in 1533, saying that a demon loved deeply a young woman, but discovered that she had also sexual relationships with a man. Full of wrath, the demon started the fire.
| 0 |
John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
|
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
| 1 |
John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
|
Plutarch (1st and 2nd centuries), Thomas Aquinas (13th century), Nicholas Remy (16th century), and Henri Boguet (16th and 17th centuries), among others, disagreed, saying that demons did not know lust or desire and cannot have good feelings like love; as jealousy would be a consequence of love, they could not be jealous. Ambrogio de Vignati agreed with them.
| 0 |
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
|
Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
| 1 |
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
|
Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
| 0 |
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
|
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
| 1 |
Demons may be considered androgynous, but the general view is that they are masculine and feminine, while not actually being of either sex. This is the general view of the angels as well, who are generally considered sexless.
|
To Sumerians, Babylonians, Assyrians, and Jews there were male and female demons (Jewish demons were mostly male, although female examples such as Lilith exist). In Christian demonology and theology there is debate over the gender and sexual proclivities of demons.
| 0 |
Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
|
John Milton in "Paradise Lost", specifies that although demons may seem masculine or feminine, spirits "Can either Sex assume, or both; so soft And uncompounded is thir Essence pure". Nonetheless, these feminine shapes may be just temporal disguises to deceive people, just as at one point Satan takes the shape of a toad. Everywhere else demons are described as male, and Satan is the father of Death with Sin, a female spirit. In "Paradise Lost", Adam explicitly states that all angels of heaven are masculine:
| 1 |
Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
|
Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
| 0 |
Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
|
The Testament of Solomon, an early treatise on demons of Judeo-Christian origin, presents the demon Ornias, who assumes the shape of a woman to copulate with men (though in other versions he does it while in the shape of an old man). After meeting him, king Solomon asks Beelzebub if there are female demons, suggesting a difference between male shapeshifting demons (incubi/succubi) and genuine female demons.
| 1 |
Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
|
Another of these stories about demonic lewdness and passionate love is told in "The Life of Saint Bernard", written by a monk, and said that during the 11th century a demon fell in love with a woman, and when her husband was asleep he visited her, awoke the woman and began to do with her as if he were her husband, committing every type of voluptuous acts during several years, and inflaming her passion.
| 0 |
Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
|
Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
| 1 |
Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
|
Lust in demons is a controversial theme for Christian demonology, and scholars disagree on the subject.
| 0 |
Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
| 1 |
Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
|
Traditional demons of Christianity, such as Satan, Beelzebub, and Asmodeus are almost invariably assigned a male gender in religious and occultist texts. This is true also for succubi, who despite taking a female shape to copulate with men, are often thought of as male nonetheless.
| 0 |
Augustine, Hincmar and Psellos thought that lust was what led demons to have sexual relationships with humans. William of Auvergne conceived the idea that demons felt a particular and morbid attraction to long and beautiful female hair, and thus women had to follow the Christian use of covering it to avoid exciting desire in them. Tauler had the opinion that demons were lascivious and thus they wanted to have sexual intercourse with humans to satisfy their lewdness. Sinistrari supported the idea that demons felt sexual desire, but satisfaction and pleasure were not the only motivation to have sexual relationships with humans, another reason being that of impregnating women.
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By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
| 1 |
Augustine, Hincmar and Psellos thought that lust was what led demons to have sexual relationships with humans. William of Auvergne conceived the idea that demons felt a particular and morbid attraction to long and beautiful female hair, and thus women had to follow the Christian use of covering it to avoid exciting desire in them. Tauler had the opinion that demons were lascivious and thus they wanted to have sexual intercourse with humans to satisfy their lewdness. Sinistrari supported the idea that demons felt sexual desire, but satisfaction and pleasure were not the only motivation to have sexual relationships with humans, another reason being that of impregnating women.
|
Plutarch (1st and 2nd centuries), Thomas Aquinas (13th century), Nicholas Remy (16th century), and Henri Boguet (16th and 17th centuries), among others, disagreed, saying that demons did not know lust or desire and cannot have good feelings like love; as jealousy would be a consequence of love, they could not be jealous. Ambrogio de Vignati agreed with them.
| 0 |
Augustine, Hincmar and Psellos thought that lust was what led demons to have sexual relationships with humans. William of Auvergne conceived the idea that demons felt a particular and morbid attraction to long and beautiful female hair, and thus women had to follow the Christian use of covering it to avoid exciting desire in them. Tauler had the opinion that demons were lascivious and thus they wanted to have sexual intercourse with humans to satisfy their lewdness. Sinistrari supported the idea that demons felt sexual desire, but satisfaction and pleasure were not the only motivation to have sexual relationships with humans, another reason being that of impregnating women.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
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Augustine, Hincmar and Psellos thought that lust was what led demons to have sexual relationships with humans. William of Auvergne conceived the idea that demons felt a particular and morbid attraction to long and beautiful female hair, and thus women had to follow the Christian use of covering it to avoid exciting desire in them. Tauler had the opinion that demons were lascivious and thus they wanted to have sexual intercourse with humans to satisfy their lewdness. Sinistrari supported the idea that demons felt sexual desire, but satisfaction and pleasure were not the only motivation to have sexual relationships with humans, another reason being that of impregnating women.
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Lust in demons is a controversial theme for Christian demonology, and scholars disagree on the subject.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
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Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
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To Sumerians, Babylonians, Assyrians, and Jews there were male and female demons (Jewish demons were mostly male, although female examples such as Lilith exist). In Christian demonology and theology there is debate over the gender and sexual proclivities of demons.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
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By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
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Another of these stories about demonic lewdness and passionate love is told in "The Life of Saint Bernard", written by a monk, and said that during the 11th century a demon fell in love with a woman, and when her husband was asleep he visited her, awoke the woman and began to do with her as if he were her husband, committing every type of voluptuous acts during several years, and inflaming her passion.
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By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Heinrich Kramer and Jacob Sprenger (15th century), authors of the "Malleus Maleficarum", adopted an intermediate position. According to their book, demons did not feel love for witches. This is because sexual relationships with them were a part of the diabolical pact these men and women made with Satan. Demons acting as incubi and succubi with common people were passionate lovers that felt the desire of being with their beloved person and have sexual intercourse with him/her.
| 1 |
By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Plutarch (1st and 2nd centuries), Thomas Aquinas (13th century), Nicholas Remy (16th century), and Henri Boguet (16th and 17th centuries), among others, disagreed, saying that demons did not know lust or desire and cannot have good feelings like love; as jealousy would be a consequence of love, they could not be jealous. Ambrogio de Vignati agreed with them.
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By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Augustine, Hincmar and Psellos thought that lust was what led demons to have sexual relationships with humans. William of Auvergne conceived the idea that demons felt a particular and morbid attraction to long and beautiful female hair, and thus women had to follow the Christian use of covering it to avoid exciting desire in them. Tauler had the opinion that demons were lascivious and thus they wanted to have sexual intercourse with humans to satisfy their lewdness. Sinistrari supported the idea that demons felt sexual desire, but satisfaction and pleasure were not the only motivation to have sexual relationships with humans, another reason being that of impregnating women.
| 1 |
By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Gregory of Nyssa (4th century), as well as Ludovico Maria Sinistrari (17th century), believed in male and female demons, or at the very least demons having male and female characteristics.
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Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
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Plutarch wrote that demons could not feel sexual desire because they did not need to procreate; his work inspiring later Remy's opinion. Thomas Aquinas asserted that demons could not experience voluptuousness or desire, and they only wanted to seduce humans with the purpose of inducing them to commit terrible sexual sins. Remy wrote that "demons do not feel sexual desire inspired by beauty, because they do not need it to procreate, having been created since the beginning in a predetermined number". Boguet said that demons did not know lust or voluptuousness "because they are immortal and do not need to have descendants, and so they also do not need to have sexual organs", so demons could make people imagine that they were having sexual relationships, but that actually did not occur. Vignati agreed with Boguet saying that sexual relationships with demons were imaginary, a mere hallucination provoked by them, and Johann Meyfarth agreed too.
| 1 |
Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
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Plutarch (1st and 2nd centuries), Thomas Aquinas (13th century), Nicholas Remy (16th century), and Henri Boguet (16th and 17th centuries), among others, disagreed, saying that demons did not know lust or desire and cannot have good feelings like love; as jealousy would be a consequence of love, they could not be jealous. Ambrogio de Vignati agreed with them.
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Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
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By supporting the idea that demons could rape women and sexual relationships with them were painful, Nicholas Remy assigned a sadistic tendency to their sexuality.
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Pierre de Rostegny supported the idea that Satan preferred to have sexual intercourse with married women to add adultery to other sins like lust, but told nothing about his lust or that of other demons.
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Similarly, angels in Christianity have also masculine genders, names and functions. For example, the Grigori, led by Azazel, descended on Mount Hermon and copulated with earthly women out of lust, having children with them.
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