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Around the World in Eighty Days
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For other uses, see Around the World in Eighty Days (disambiguation).
Around the World in Eighty Days
Cover of the 1873 first edition
Author
Jules Verne
Original title
Le tour du monde en quatre-vingts jours
Illustrator
Alphonse-Marie-Adolphe de Neuville and Léon Benett[1]
Country
France
Language
French
Series
The Extraordinary Voyages #11
Genre
Adventure novel
Publisher
Pierre-Jules Hetzel
Publication date
January 30, 1873[2]
Published in English
1873
Preceded by
The Fur Country
Followed by
The Mysterious Island
Around the World in Eighty Days (French: Le tour du monde en quatre-vingts jours) is an adventure novel by the French writer Jules Verne, published in 1873. In the story, Phileas Fogg of London and his newly employed French valet Passepartout attempt to circumnavigate the world in 80 days on a £20,000 wager (£2,075,400 in 2017)[3] set by his friends at the Reform Club. It is one of Verne's most acclaimed works.[4]
Contents
1 Plot
2 Background and analysis
3 Real-life imitations
4 Origins
5 Adaptations and influences
5.1 Literature
5.2 Theatre
5.3 Radio
5.4 Film
5.5 Television
5.6 Games
5.7 Internet
5.8 Other
6 References
7 Sources
8 External links
Plot[edit]
The story starts in London on Wednesday, 2 October 1872.
Phileas Fogg is a rich British gentleman living in solitude. Despite his wealth, Fogg lives a modest life with habits carried out with mathematical precision. Very little can be said about his social life other than that he is a member of the Reform Club. Having dismissed his former valet, James Forster, for bringing him shaving water at 84 °F (29 °C) instead of 86 °F (30 °C), Fogg hires Frenchman Jean Passepartout as a replacement.
At the Reform Club, Fogg gets involved in an argument over an article in The Daily Telegraph stating that with the opening of a new railway section in India, it is now possible to travel around the world in 80 days. He accepts a wager for £20,000 (£2,075,400 in 2017),[3] half of his total fortune, from his fellow club members to complete such a journey within this time period. With Passepartout accompanying him, Fogg departs from London by train at 8:45 p.m. on 2 October; in order to win the wager, he must return to the club by this same time on 21 December, 80 days later. They take the remaining £20,000 of Fogg's fortune with them to cover expenses during the journey.
The itinerary (as originally planned)
London to Suez, Egypt Rail to Brindisi, Italy, and steamer (the Mongolia) across the Mediterranean Sea. 07 days
Suez to Bombay, India Steamer (the Mongolia) across the Red Sea and the Indian Ocean. 13 days
Bombay to Calcutta, India Rail. 03 days
Calcutta to Victoria, Hong Kong Steamer (the Rangoon) across the South China Sea 13 days
Hong Kong to Yokohama, Japan Steamer (the Carnatic) across the South China Sea, East China Sea, and the Pacific Ocean. 06 days
Yokohama to San Francisco, United States Steamer (the General Grant) across the Pacific Ocean. 22 days
San Francisco to New York City, United States Rail. 07 days
New York to London Steamer (the China) across the Atlantic Ocean to Liverpool and rail. 09 days
Total 80 days
Map of the trip
Fogg and Passepartout reach Suez in time. While disembarking in Egypt, they are watched by a Scotland Yard detective, Detective Fix, who has been dispatched from London in search of a bank robber. Since Fogg fits the vague description Scotland Yard was given of the robber, Detective Fix mistakes Fogg for the criminal. Since he cannot secure a warrant in time, Fix boards the steamer (the Mongolia) conveying the travelers to Bombay. Fix becomes acquainted with Passepartout without revealing his purpose. Fogg promises the steamer engineer a large reward if he gets them to Bombay early. They dock two days ahead of schedule.
After reaching India they take a train from Bombay to Calcutta. Fogg learns that the Daily Telegraph article was wrong – the railroad actually ends at Kholby and starts again at Allahabad, 50 miles away. Fogg purchases an elephant, hires a guide, and starts toward Allahabad.
They come across a procession in which a young Indian woman, Aouda, is to undergo sati. Since she is drugged with opium and hemp and is obviously not going voluntarily, the travelers decide to rescue her. They follow the procession to the site, where Passepartout takes the place of Aouda's deceased husband on the funeral pyre. During the ceremony he rises from the pyre, scaring off the priests, and carries Aouda away. The twelve hours gained earlier are lost, but Fogg shows no regret.
The travelers hasten to catch the train at the next railway station, taking Aouda with them. At Calcutta, they board a steamer (the Rangoon) going to Hong Kong. Fix has Fogg and Passepartout arrested. They jump bail and Fix follows them to Hong Kong. He shows himself to Passepartout, who is delighted to again meet his travelling companion from the earlier voyage.
In Hong Kong, it turns out that Aouda's distant relative, in whose care they had been planning to leave her, has moved to Holland, so they decide to take her with them to Europe. Still without a warrant, Fix sees Hong Kong as his last chance to arrest Fogg on British soil. Passepartout becomes convinced that Fix is a spy from the Reform Club. Fix confides in Passepartout, who does not believe a word and remains convinced that his master is not a bank robber. To prevent Passepartout from informing his master about the premature departure of their next vessel, the Carnatic, Fix gets Passepartout drunk and drugs him in an opium den. Passepartout still manages to catch the steamer to Yokohama, but neglects to inform Fogg that the steamer is leaving the evening before its scheduled departure date.
Fogg discovers that he missed his connection. He searches for a vessel that will take him to Yokohama, finding a pilot boat, the Tankadere, that takes him and Aouda to Shanghai, where they catch a steamer to Yokohama. In Yokohama, they search for Passepartout, believing that he may have arrived there on the Carnatic as originally planned. They find him in a circus, trying to earn the fare for his homeward journey. Reunited, the four board a paddle-steamer, the General Grant, taking them across the Pacific to San Francisco. Fix promises Passepartout that now, having left British soil, he will no longer try to delay Fogg's journey, but instead support him in getting back to Britain so he can arrest Fogg in Britain itself.
In San Francisco they board a transcontinental train to New York, encountering a number of obstacles along the way: a massive herd of bison crossing the tracks, a failing suspension bridge, and the train being attacked by Sioux warriors. After uncoupling the locomotive from the carriages, Passepartout is kidnapped by the Indians, but Fogg rescues him after American soldiers volunteer to help. They continue by a wind powered sledge to Omaha, where they get a train to New York.
In New York, having missed the ship China, Fogg looks for alternative transport. He finds a steamboat, the Henrietta, destined for Bordeaux, France. The captain of the boat refuses to take the company to Liverpool, whereupon Fogg consents to be taken to Bordeaux for $2,000 ($207,540 in 2017) per passenger. He then bribes the crew to mutiny and make course for Liverpool. Against hurricane winds and going on full steam, the boat runs out of fuel after a few days. Fogg buys the boat from the captain and has the crew burn all the wooden parts to keep up the steam.
The companions arrive at Queenstown (Cobh), Ireland, take the train to Dublin and then a ferry to Liverpool, still in time to reach London before the deadline. Once on English soil, Fix produces a warrant and arrests Fogg. A short time later, the misunderstanding is cleared up – the actual robber, an individual named James Strand, had been caught three days earlier in Edinburgh. However, Fogg has missed the train and arrives in London five minutes late, certain he has lost the wager.
The following day Fogg apologises to Aouda for bringing her with him, since he now has to live in poverty and cannot support her. Aouda confesses that she loves him and asks him to marry her. As Passepartout notifies a minister, he learns that he is mistaken in the date – it is not 22 December, but instead 21 December. Because the party had travelled eastward, their days were shortened by a few minutes; thus, even though they spent a consistent amount of time during the journey, they experienced an additional sunrise and sunset (an additional day), and so were a day ahead of the actual date. Passepartout informs Fogg of his mistake, and Fogg hurries to the Reform Club just in time to meet his deadline and win the wager. Having spent almost £19,000 of his travel money during the journey, he divides the remainder between Passepartout and Fix and marries Aouda.
Background and analysis[edit]
Around the World in Eighty Days was written during difficult times, both for France and for Verne. It was during the Franco-Prussian War (1870–1871) in which Verne was conscripted as a coastguard; he was having financial difficulties (his previous works were not paid royalties); his father had died recently; and he had witnessed a public execution, which had disturbed him.[5] Despite all this, Verne was excited about his work on the new book, the idea of which came to him one afternoon in a Paris café while reading a newspaper.
The technological innovations of the 19th century had opened the possibility of rapid circumnavigation and the prospect fascinated Verne and his readership.[5] In particular, three technological breakthroughs occurred in 1869–70 that made a tourist-like around-the-world journey possible for the first time: the completion of the First Transcontinental Railroad in America (1869), the linking of the Indian railways across the sub-continent (1870), and the opening of the Suez Canal (1869).[5] It was another notable mark in the end of an age of exploration and the start of an age of fully global tourism that could be enjoyed in relative comfort and safety. It sparked the imagination that anyone could sit down, draw up a schedule, buy tickets and travel around the world, a feat previously reserved for only the most heroic and hardy of adventurers.[5]
Verne is often characterized as a futurist or science-fiction author, but there is not a glimmer of science fiction in this, which is his most popular work (at least in English).[5] Rather than any futurism, it remains a memorable portrait of the British Empire "on which the sun never sets" shortly before its peak, drawn by an outsider.[5] Until 2006, no critical editions were written due to both the poor translations available and the stereotypical connection between science fiction and "worthless" boys' literature. However, Verne's works began receiving more serious reviews in the late 20th and early 21st centuries, with new translations appearing. The book is a source of common notable English and extended British attitudes in quotes such as "Phileas Fogg and Sir Francis Cromarty ... endured the discomfort with true British phlegm, talking little, and scarcely able to catch a glimpse of each other," as well as in Chapter 12 when the group is being jostled around on the elephant ride across the jungle. In Chapter 25, when Fogg is insulted in San Francisco, Fix acknowledges that clearly "Mr. Fogg was one of those Englishmen who, while they do not tolerate dueling at home, fight abroad when their honor is attacked."
Post-Colonial readings of the novel elucidate Verne's role as propagandist for European global dominance, as a Victors' historian. "Perhaps the leading excuse for the European colonization of India was found in the Hindu practice of the suttee".[6] Verne's novel, one of the most widely read of the 19th century, played a major role in shaping European attitudes of the colonized lands.
The closing date of the novel, 21 December 1872, was the same date as the serial publication.[5] As it was being published serially for the first time, some readers believed that the journey was actually taking place – bets were placed, and some railway companies and ship liner companies lobbied Verne to appear in the book.[5] It is unknown if Verne submitted to their requests, but the descriptions of some rail and shipping lines leave some suspicion he was influenced.[5]
Although a journey by balloon has become one of the images most strongly associated with the story, this iconic symbol was never deployed by Verne – the idea is, briefly, brought up in Chapter 32, but dismissed, as it "would have been highly risky and, in any case, impossible." However, the popular 1956 movie adaptation Around the World in Eighty Days used the balloon idea, and it has now become a part of the mythology of the story, even appearing on book covers. This plot element is reminiscent of Verne's earlier Five Weeks in a Balloon, which first made him a well-known author.
Concerning the final coup de théâtre, Fogg had thought it was one day later than it actually was, because he had forgotten this simple fact: during his journey, he had added a full day to his clock, at the rhythm of an hour per fifteen degrees, or four minutes per degree, as Verne writes. In fact, at the time and until 1884, the concept of a de jure International Date Line did not exist. If it did, he would have been made aware of the change in date once he reached this line. Thus, the day he added to his clock throughout his journey would be removed upon crossing this imaginary line. However, in the real world, Fogg's mistake would not have occurred because a de facto date line did exist. The UK, India and the US had the same calendar with different local times. He would have noticed, when he arrived in San Francisco, that the local date was actually one day earlier than shown in his travel diary. As a consequence he could not fail to notice that the departure dates of the transcontinental train in San Francisco and of the China steamer in New York were actually one day earlier than his personal travel diary.
Real-life imitations[edit]
Following publication in 1873, various people attempted to follow Fogg's fictional circumnavigation, often within self-imposed constraints:
In 1889, Nellie Bly undertook to travel around the world in 80 days for her newspaper, the New York World. She managed to do the journey within 72 days, meeting Verne in Amiens. Her book Around the World in Seventy-Two Days became a best seller.
In 1903, James Willis Sayre, a Seattle theatre critic and arts promoter, set a world record for circling the earth using public transport: 54 days, 9 hours, and 42 minutes.
In 1908, Harry Bensley, on a wager, set out to circumnavigate the world on foot wearing an iron mask. The journey was abandoned, incomplete, at the outbreak of World War I in 1914.
In 1928, 15 year old Danish Boy Scout Palle Huld traveled around the world by train and ship in the opposite direction to the one in the book. His trip was sponsored by a Danish newspaper and made on the occasion of the 100th birthday of Jules Verne. The trip was described in the book A Boy Scout Around the World. It took 44 days.
In 1984, Nicholas Coleridge emulated Fogg's trip, taking 78 days, He wrote a book titled Around the World in 78 Days.
In 1988, Monty Python alumnus Michael Palin took a similar challenge without using aircraft as a part of a television travelogue, called Michael Palin: Around the World in 80 Days. He completed the journey in 79 days and 7 hours.
Since 1993, the Jules Verne Trophy is given to the boat that sails around the world without stopping and with no outside assistance, in the shortest time.
In 2009, twelve celebrities performed a relay version of the journey for the BBC Children In Need charity appeal.
In 2014, the Optimistic Traveler team consisting of Muammer Yilmaz and Milan Bihlmann completed the "80 Days Challenge", a trip around the world without using money, as a first step of their charity campaign for education in Haiti. They finished the journey in 79 days.[7]
In 2017, Mark Beaumont, a British cyclist inspired by Verne, set out to cycle across the world in 80 days. He completed the trip in 78 days, 14 hours and 40 minutes. He departed from Paris on July 2, 2017. Beaumont smashed the previous world record of 123 days set by Andrew Nicholson, by cycling 18,000 miles across the globe visiting Russia, Mongolia, China, Australia, New Zealand, Canada, US and a host of countries in Europe.[8]
Origins[edit]
The idea of a trip around the world within a set period had clear external origins and was popular before Verne published his book in 1873. Even the title Around the World in Eighty Days is not original. Several sources[5] have been hypothesized as the origins of the story.
The most obvious took place between 1869 and 1871, when American William Perry Fogg traveled the world, describing his tour in a series of letters to The Cleveland Leader newspaper, entitled, Round the World: Letters from Japan, China, India, and Egypt (1872). But long before Fogg, Greek traveller Pausanias (c. 100 AD) wrote a work that was translated into French in 1797 as Voyage autour du monde ("Around the World"). Verne's friend Jacques Arago had written a very popular Voyage autour du monde in 1853. In 1869–70 the idea of travelling around the world reached critical popular attention when three geographical breakthroughs occurred: the completion of the First Transcontinental Railroad in America (1869), the linking of the Indian railways across the sub-continent (1870), and the opening of the Suez Canal (1869). In 1871 appeared Around the World by Steam, via Pacific Railway, published by the Union Pacific Railroad Company, and an Around the World in A Hundred and Twenty Days by Edmond Planchut. In early 1870, the Erie Railway Company published a statement of routes, times, and distances detailing a trip around the globe of 23,739 miles in seventy-seven days and twenty-one hours.[9]
Another early reference comes from the Italian traveler Giovanni Francesco Gemelli Careri. He wrote a book in 1699 that was translated into French: Voyage around the World or Voyage du Tour du Monde (1719, Paris).[10] The novel documents his trip as one of the first Europeans to circle the world for pleasure rather than profit, using publicly available transportation. Gemelli Careri provides rich accounts of seventeenth-century civilization outside of Europe. These include Persia during the Ottoman Empire, Hindustan during the reign of Aurungzebe, the Chinese Lantern Festival and the Great Wall, and the native people of Meso-America. References to his books can be found in other historical publications like the Calcutta Review.
In 1872, Thomas Cook organised the first around-the-world tourist trip, leaving on 20 September 1872 and returning seven months later. The journey was described in a series of letters that were published in 1873 as Letter from the Sea and from Foreign Lands, Descriptive of a tour Round the World. Scholars have pointed out similarities between Verne's account and Cook's letters, although some argue that Cook's trip happened too late to influence Verne.[5] Verne, according to a second-hand 1898 account, refers to a Cook advertisement as a source for the idea of his book.[5] In interviews in 1894 and 1904, Verne says the source was "through reading one day in a Paris cafe" and "due merely to a tourist advertisement seen by chance in the columns of a newspaper."[5] Around the World itself says the origins were a newspaper article. All of these point to Cook's advert as being a probable spark for the idea of the book.[5]
The periodical Le Tour du monde (3 October 1869) contained a short piece titled "Around the World in Eighty Days", which refers to "140 miles" of railway not yet completed between Allahabad and Bombay, a central point in Verne's work.[5] But even the Le Tour de monde article was not entirely original; it cites in its bibliography the Nouvelles Annales des Voyages, de la Géographie, de l'Histoire et de l'Archéologie (August, 1869), which also contains the title Around the World in Eighty Days in its contents page.[5] The Nouvelles Annales were written by Conrad Malte-Brun (1775–1826) and his son Victor Adolphe Malte-Brun (1816–1889).[5] Scholars[who?] believe that Verne was aware of the Le Tour de monde article, the Nouvelles Annales, or both, and that he consulted it and/or them, noting that the Le Tour du monde even included a trip schedule very similar to Verne's final version.[5]
A possible inspiration was the traveller George Francis Train, who made four trips around the world, including one in 80 days in 1870. Similarities include the hiring of a private train and being imprisoned. Train later claimed, "Verne stole my thunder. I'm Phileas Fogg."[5]
The book page containing the famous dénouement (page 312 in the Philadelphia – Porter & Coates, 1873 edition)[11]
Regarding the idea of gaining a day, Verne said of its origin: "I have a great number of scientific odds and ends in my head. It was thus that, when, one day in a Paris café, I read in the Siècle that a man could travel around the world in 80 days, it immediately struck me that I could profit by a difference of meridian and make my traveller gain or lose a day in his journey. There was a dénouement ready found. The story was not written until long after. I carry ideas about in my head for years – ten, or 15 years, sometimes – before giving them form."[5] In his April 1873 lecture, "The Meridians and the Calendar", Verne responded to a question about where the change of day actually occurred, since the international date line had only become current in 1880 and the Greenwich prime meridian was not adopted internationally until 1884.[5] Verne cited an 1872 article in Nature, and Edgar Allan Poe's short story "Three Sundays in a Week" (1841), which was also based on going around the world and the difference in a day linked to a marriage at the end.[5] Verne even analysed Poe's story in his Edgar Poe and His Works (1864). Poe's story "Three Sundays in a Week" was clearly the inspiration for the lost day plot device.[5]
Adaptations and influences[edit]
This article appears to contain trivial, minor, or unrelated references to popular culture. Please reorganize this content to explain the subject's impact on popular culture, using references to reliable sources, rather than simply listing appearances. Unsourced material may be challenged and removed. (September 2018)
The book has been adapted or reimagined many times in different forms.
Literature[edit]
The science fiction novel The Other Log of Phileas Fogg by Philip José Farmer gives an alternative interpretation of the story.
The novel Around the world in 100 days by Gary Blackwood serves as a sequel to the events in 80 days. The book follows Phileas's son as he tries to travel around the world by car instead of train, hence the longer time limit.[12]
Theatre[edit]
In 1874, a theatrical adaptation by Verne and Adolphe d'Ennery opened at the Théâtre de la Porte Saint-Martin in Paris for 415 performances; in April 1876, it transferred to the Théâtre du Châtelet where it ran for 2,195 performances over 64 years.
In 1946, Orson Welles produced and starred in Around the World, a musical stage version, with music and lyrics by Cole Porter, that was only loosely faithful to Verne's original.
A musical version, 80 Days, with songs by Ray Davies of The Kinks and a book by playwright Snoo Wilson, directed by Des McAnuff, ran at the Mandell Weiss Theatre in San Diego from August 23 to October 9, 1988, receiving mixed responses from the critics. Davies's multi-faceted music, McAnuff's directing, and the acting were well received, with the show winning the "Best Musical" award from the San Diego Theatre Critics Circle.[13]
Mark Brown adapted the book for a five-actor stage production in 2001. It has been performed in New York, Canada, England, South Africa, and Bangladesh.[14]
Toby Hulse created an adaptation for three actors, which was first produced at the egg at The Theatre Royal, Bath in 2010.[15] It has subsequently been revived at the Arcola Theatre in London in 2013 and The Theatre Chipping Norton in 2014
In 2013, a musical version "Around the World in 80 Days" with book and lyrics by Chris Blackwood and music by Piers Chater Robinson went on general release and has had productions across the globe. Published by IT&M Shows.
St. James Theatre, London put on an adaptation by Laura Eason which was directed by Lucy Bailey and ran from 26 November 2015 to 17 January 2016 with Robert Portal as Fogg, Simon Gregor as Passepartout and Shanaya Rafaat as Aouda.
Radio[edit]
The Mercury Theatre on the Air presented a radio adaptation of Around the World in 80 Days on October 23, 1938, one week before its famous production of The War of the Worlds.[16] Orson Welles played Fogg.
Jules Verne – Around the World in Eighty Days, a 4-part drama adaptation by Terry James and directed by Janet Whittaker for BBC Radio 7 (now BBC Radio 4 Extra), starred Leslie Phillips as Phileas Fogg, Yves Aubert as Passepartout and Jim Broadbent as Sergeant Fix.[17][18]
Film[edit]
Around the World in Eighty Days (1919 film) a German film starring Conrad Veidt, the first film version.
An Indian Fantasy Story, an unfinished French/English co-production from 1938, featuring the wager at the Reform Club and the rescue of the Indian Princess. It was never completed.[19]
The 1956 film Around the World in 80 Days starred David Niven as Fogg and Cantinflas as Passepartout.
1963 saw the release of The Three Stooges Go Around the World in a Daze.
Around the World in 80 Days, a film produced and released in 1988, is an Australian animated adaptation. (As described below, there had been a television adaptation sixteen years earlier, likewise animated and also of Australian origin.)[relevant? – discuss]
The 1994 video The Singing Kettle World Tour, a Scottish adaptation starring Cilla Fisher, Artie Trezise, and Gary Coupland.
Around the World in 80 Days, a 1999 animated film starring Simon Callow, John Sessions and Philip Jackson
The 2000 film Tweety's High-Flying Adventure, an updated direct-to-video animated film spoof starring Tweety from the Warner Bros. Looney Tunes.
Around the World in 80 Days, a 2004 Disney live-action film that starred Jackie Chan as Passepartout and Steve Coogan as Fogg.
Television[edit]
The 1972 cartoon Around the World in 80 Days is a one-season Australian animated television adaptation.
Around the World with Willy Fog is a 26-episode Spanish-Japanese animated TV series by BRB International and Nippon Animation and was made in 1983, in which all the characters are anthropomorphic animals. A second series entitled Willy Fog 2 was made in 1993 that was loosely based on other stories by Jules Verne.
Around the World in 80 Days is a 1989 miniseries adaptation starring Pierce Brosnan.
Bolek and Lolek's Great Travel is a 1977 animated movie and 15 episode series set long after the events of the book, with the late Mr. Fogg's fortune to be inherited by the one who successfully repeats his feat.
Michael Palin: Around the World in 80 Days, a seven-episode travelogue series produced by the BBC in 1988 and starring Michael Palin.
Games[edit]
The board game Around the World in 80 Days is derived from the novel.
The mobile game company Inkle published an interactive fiction adaptation of the novel, titled 80 Days, which has won numerous awards.
Internet[edit]
Flightfox created a trip, "Around the World in 80 Hours", to see if flight experts could find flights following the same path as described in the book (for cheap).[20] The online travel company then wrote a fictional eBook based on the results of the contest.[21]
Other[edit]
Worlds of Fun, an amusement park in Kansas City, Missouri, was conceived using the novel as its theme.[22]
References[edit]
Jump up ^ [1] Archived December 2, 2006, at the Wayback Machine.
Jump up ^ "Die Reise um die Erde in 80 Tagen". J-verne.de. Retrieved 2015-11-23.
^ Jump up to: a b "Inflation | Bank of England". www.bankofengland.co.uk. Retrieved 2017-12-12.
Jump up ^ standardebooks.org
^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w William Butcher (translation and introduction). Around the World in Eighty Days, Oxford Worlds Classics, 1995, Introduction.
Jump up ^ Ashley Tussing, Exploring Cultural Reflections Through Jules Verne's Around The World In Eighty Days [ Master's Thesis, Purdue University, 2010] p. 45.
Jump up ^ Cable, Simon (2014-11-29). "Phileas Fogg's fictional journey around the world recreated by two men for free". Dailymail.co.uk. Retrieved 2015-11-23.
Jump up ^ http://www.artemisworldcycle.com/
Jump up ^ The Kansas Daily Tribune, February 5, 1870.
Jump up ^ Careri, Giovanni Francesco Gemelli; Noble, Eustache Le (1719). Voyage du Tour du Monde (1719, Paris).
Jump up ^ "TrueScans of Around the World in Eighty Days; Philadelphia – Porter & Coates, 1873". Truescans.com. Retrieved 2013-01-13.
Jump up ^ http://www.scholastic.com/teachers/book/around-world-100-days
Jump up ^ Neu. "80 Days". Kinks.de. Retrieved 2013-01-13.
Jump up ^ "Mark Brown – Writer". epicurious.com. Retrieved October 9, 2013.
Jump up ^ "Around the World in Eighty Days". Guardian.com. 5 January 2010. Retrieved 26 December 2016.
Jump up ^ [2] Archived November 3, 2011, at the Wayback Machine.
Jump up ^ "Jules Verne – Around the World in Eighty Days – Episode guide". Bbc.co.uk. 1970-01-01. Retrieved 2015-11-23.
Jump up ^ "Around the World in Eighty Days by Jules Verne, adapted by Terry James". Radiodramareviews.com. 2010-02-28. Archived from the original on 2015-09-24. Retrieved 2015-11-23.
Jump up ^ "Cartoon Synopsis for An Indian Fantasy".
Jump up ^ "Fly Better For Less". Flightfox.com. 2012-09-30. Archived from the original on 2013-10-17. Retrieved 2015-11-23.
Jump up ^ Zacchia, Jill. "Around the World in 80 Hours". Flightfox.com. Retrieved 2015-11-23.
Jump up ^ "History | Worlds of Fun, Kansas City MO". Worldsoffun.com. 2012-03-21. Archived from the original on 2015-11-24. Retrieved 2015-11-23.
Sources[edit]
William Butcher, ed. and trans., Around the World in Eighty Days, Oxford World's Classics (1995, 1999).
External links[edit]
Find more aboutAround the World in Eighty Daysat Wikipedia's sister projects
Media from Wikimedia Commons
Quotations from Wikiquote
Texts from Wikisource
Travel guide from Wikivoyage
Data from Wikidata
Around the World in Eighty Days at Project Gutenberg. Translation by George Makepeace Towle, 1874.
Around The World In Eighty Days public domain audiobook at LibriVox
Around the World in 80 Days
Around the World in Eighty Days (in French) – Audiobook from Literature Audio.com
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Jules Verne's Around the World in Eighty Days
Characters
Aouda
Phileas Fogg
Jean Passepartout
Films
Around the World in 80 Days (1919)
Around the World in 80 Days (1956)
Around the World in 80 Days (1988)
Around the World in 80 Days (2004)
Television
Around the World in Eighty Days (1972–1973)
Around the World with Willy Fog (1983)
Around the World in 80 Days (1989)
Michael Palin: Around the World in 80 Days (1989)
Around the World in 80 Days (2009)
Video games
Around the World in 80 Days (2004)
80 Days (2005)
80 Days (2014)
Other
Around the World (musical)
Around the World in 80 Days (ride)
Around the World in 80 Days (game)
"Around the World" (song)
Around the World in 80 Days (Michael Palin book)
The Other Log of Phileas Fogg
Around the World in 20 Years
Around the World in Seventy-Two Days
A Boy Scout Around the World
Tweety's High-Flying Adventure
show
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Works by Jules Verne
Voyages
extraordinaires
Five Weeks in a Balloon (1863)
Journey to the Center of the Earth (1864)
From the Earth to the Moon (1865)
The Adventures of Captain Hatteras (1866)
In Search of the Castaways (1867–68)
Twenty Thousand Leagues Under the Sea (1869–70)
Around the Moon (1870)
A Floating City (1871)
The Adventures of Three Englishmen and Three Russians in South Africa (1872)
The Fur Country (1873)
Around the World in Eighty Days (1873)
The Mysterious Island (1874–75)
The Survivors of the Chancellor (1875)
Michael Strogoff (1876)
Off on a Comet (1877)
The Child of the Cavern (1877)
Dick Sand, A Captain at Fifteen (1878)
The Begum's Fortune (1879)
Tribulations of a Chinaman in China (1879)
The Steam House (1880)
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Emmaus
From Wikipedia, the free encyclopedia
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For other uses, see Emmaus (disambiguation).
Supper at Emmaus by Caravaggio, 1601
Emmaus (Greek: Ἐμμαούς, Emmaous Latin: Emmaus; Hebrew: אמאוס; Arabic: عمواس, ʻImwas) is a town mentioned in the Gospel of Luke from the New Testament. Luke reports that Jesus appeared, after his death and resurrection, before two of his disciples while they were walking on the road to Emmaus.[1]
Its geographical identification is not clear, several locations having been suggested throughout history. We only know that it was connected by a road with Jerusalem; the distance given by Luke varies in different manuscripts and the figure given has been made even more ambiguous by interpretations.[2]
Contents
1 Name
2 Emmaus in the New Testament
3 References in other sources
4 Historical identification
4.1 Emmaus-Nicopolis/Imwas
4.2 Al-Qubeiba/Castellum Emmaus/Chubebe/Qubaibat
4.3 Abu-Ghosh/Kiryat Anavim
4.4 Emmaus/Colonia/Motza/Ammassa/Ammaous/Khirbet Mizza
5 Symbolic identification
6 Notable residents
7 See Also
8 References
Name[edit]
The place name Emmaus is relatively common in classical sources about the Levant and is usually derived through Greek and Latin from the Semitic word for "warm spring", whose Hebrew form is hamma or hammat (חמת). There are many sites with the name Hama, Hamath and variations thereof in the ancient and present-day Middle East.[3]
In the case of one possible candidate for Luke's Emmaus, namely modern Motza, another evolution of the name has been suggested.[citation needed]
Emmaus in the New Testament[edit]
Supper at Emmaus with candlelight by Matthias Stom
Emmaus is the town through which Jesus and his disciples travelled to leave Jerusalem.
The Gospel of Luke, at Luke 24:13-35, records that Jesus appeared to two disciples who were walking from Jerusalem to Emmaus, which is described as being 60 stadia (10.4 to 12 km depending on what definition of stadion is used) from Jerusalem, after his resurrection. One of the disciples is named as Cleopas in verse 18, while his companion remains unnamed.
Cleopas is a disciple who followed Jesus and who reminded Jesus of all of the people who believed in him and the Lord. The gospel places the story on the evening of the day of Jesus' resurrection. The two disciples have heard the tomb of Jesus was found empty earlier that day. They are discussing the events of the past few days when a stranger asks them what they are discussing. "Their eyes were kept from recognizing him." He soon rebukes them for their unbelief and explains prophecies about the Messiah to them. On reaching Emmaus, they ask the stranger to join them for the evening meal. When he breaks the bread "their eyes were opened" and they recognize him as the resurrected Jesus. Jesus immediately vanishes. Cleopas and his friend then hasten back to Jerusalem to carry the news to the other disciples, and arrive in time to proclaim to the eleven who were gathered together with others that Jesus truly is alive. While describing the events, Jesus appeared again to all who were there, giving them a commission to evangelize. Then he took them out as far as Bethany and blessed them before ascending back into heaven.
A similar event is mentioned in the Gospel of Mark (Mark 16:12–16:13) although the disciples' destination is not stated. This passage is believed by some to be a late addition derived from the Gospel of Luke.[4][page needed] The incident is not mentioned in the gospel of Matthew or John, or in the list of witnesses to the resurrection given in 1 Corinthians 15.
References in other sources[edit]
There are several places in Judea and the Galilee called Emmaus in the Bible, the works of Josephus Flavius and other sources from the relevant period. The one most often mentioned is a town of some importance situated in the Valley of Ajalon (today Ayyalon), later called Emmaus Nicopolis. Another Emmaus mentioned by Josephus is a village placed closer to Jerusalem at what is today the town of Motza.
Historical identification[edit]
Many sites have been suggested for the biblical Emmaus, among them Emmaus Nicopolis (c. 160 stadia from Jerusalem), Kiryat Anavim (66 stadia from Jerusalem on the carriage road to Jaffa), Coloniya (c. 36 stadia on the carriage road to Jaffa), el-Kubeibeh (63 stadia, on the Roman road to Lydda), Artas (60 stadia from Jerusalem) and Khurbet al-Khamasa (86 stadia on the Roman road to Eleutheropolis). The oldest identification that is currently known is Emmaus Nicopolis.
Emmaus-Nicopolis/Imwas[edit]
Main articles: Emmaus Nicopolis and Imwas
The first modern site identification of Emmaus was by the explorer Edward Robinson, who equated it with the Palestinian Arab village of Imwas (Arabic: عِمواس), near the Latrun monastery. Before its destruction in 1967, the village of Imwas was located at the end of the Ayalon Valley, on the border of the hill country of Judah, at 153 stadia (18.6 miles) from Jerusalem via the Kiryat Yearim Ridge Route, 161 stadia (19.6 miles) via the Beth-Horon Ridge Route and 1,600 feet (490 m) lower by elevation.
Eusebius was probably the first to mention Nicopolis as biblical Emmaus in his Onomasticon. Jerome, who translated Eusebius’ book, implied in his letter 108 that there was a church in Nicopolis built in the house of Cleopas where Jesus broke bread on that late journey. From the 4th century on, the site was commonly identified as the biblical Emmaus.
Archaeologically, many remains have been excavated at the site of the former Palestinian village, now located inside Canada Park, which support historical and traditional claims. Five structures were found and dated, including a Christian basilica from the 6th century and a 12th-century Crusader church.[5] Emmaus Nicopolis is a titular see of the Roman Catholic Church.[2]
There are several sources giving information about this town's ancient history, among them the First Book of Maccabees, the works of Josephus, and chronicles from the Late Roman, Byzantine and Early Muslim periods. According to 1 Maccabees 3:55-4:22, around 166 BC Judas Maccabeus fought against the Seleucids in the region of this particular Emmaus, and was victorious at the Battle of Emmaus; later, this town was fortified by Bacchides, a Seleucid general (1 Macc 9:50). When Rome took over the land it became the capital of a district or toparchy, and was burnt by order of Varus after the death of Herod in 4 BC. During the First Jewish Revolt, before the siege of Jerusalem, Vespasian's 5th legion was deployed there while the 10th Legion was in Jericho. The town was renamed Emmaus Nicopolis in AD 221 by Emperor Elagabalus, who conferred it the title of polis ("city") following the request of a delegation from Emmaus. The Plague of Emmaus in AD 639, mentioned in Muslim sources, is claimed to have caused up to 25,000 deaths in the town.
Al-Qubeiba/Castellum Emmaus/Chubebe/Qubaibat[edit]
Another possibility is the village of al-Qubeiba, west of Nabi Samwil on the Beit Horon road northwest of Jerusalem. The town, meaning "little domes" in Arabic, is located at about 65 stadia from Jerusalem. A Roman fort subsequently named Castellum Emmaus (from the Latin root castra, meaning encampment) was discovered at the site in 1099 by the Crusaders. However, there is no source from the Roman, Byzantine or Early Muslim periods naming it as "Emmaus" for the time of Jesus.
In the 12th century, the Crusaders of the Kingdom of Jerusalem called the site "Small Mahomeria," in order to distinguish it from the "Large Mahomeria" near Ramallah. Sounding similar to "Mahommed", the term was used in medieval times to describe a place inhabited or used for prayer by Muslims. It was referred to as Qubaibat for the first time at the end of that same century by the writer Abu Shama, who writes in his Book of the Two Gardens about a Muslim prince falling into the hands of the Crusaders at this spot. The Franciscans built a church here in 1902, on the ruins of a Crusader basilica. Excavations in 1943 revealed artifacts from the Hellenistic, Roman, Byzantine, and Crusader periods.
Abu-Ghosh/Kiryat Anavim[edit]
Main article: Benedictine monastery in Abu Ghosh
Abu Ghosh is located in the middle of the Kiryat Yearim Ridge Route between Nicopolis and Jerusalem, nine miles (83 stadia) from the capital. A former Minorite convent with a Gothic church was turned into a stable. Robinson dated it to the Crusader period and declared it "more perfectly preserved than any other ancient church in Palestine." Excavations carried out in 1944 supported the identification with Fontenoid, a site the Crusaders held for a while to be Emmaus before accepting Nicopolis as the "real" Emmaus.
Further information: Abu Gosh
Emmaus/Colonia/Motza/Ammassa/Ammaous/Khirbet Mizza[edit]
Colonia, between Abu Ghosh and Jerusalem on the Kiryat Yearim Ridge Route, is another possibility. At a distance of c. 8 km from Jerusalem, it was referred to as Mozah in the Old Testament (Joshua 18:26). Listed among the Benjamite cities of Joshua 18:26, it was referred to in the Talmud as a place where people would come to cut young willow branches as a part of the celebration of Sukkot (Mishnah, Sukkah 4.5: 178). Motza was identified as the Emmaus of Luke in 1881 by William F. Birch (1840-1916) of the Palestine Exploration Fund, and again in 1893 by Paulo Savi.[6] One mile to the north of modern Motza is a ruin called Khirbet Beit Mizza, which was identified by some scholars as the biblical Mozah, until recent excavations placed Mozah at Khirbet Mizza (without "Beit"), as the ruins of Qalunya/Colonia are called in Arabic.[7]
Excavations in 2001-2003 headed by Professor Carsten Peter Thiede were cut short by his sudden death in 2004. Thiede was a strong proponent of Motza as the real Emmaus. He offered that the Latin Amassa and the Greek Ammaous are derived from the biblical Hebrew name Motza: Motza – ha-Motza ("ha" is the Hebrew equivalent of the definite article "the") – ha-Mosa – Amosa – Amaous – Emmaus. His excavation summaries were removed from the website of the Basel college he was teaching at, but a book and at least one article he published on the topic are available.[8][9][10] He contended that neither Nicopolis, Abu Ghosh, or Al-Qubeiba can be considered because the first was located too far from Jerusalem, while the two others were not called Emmaus at the time of Jesus.[11]
Josephus Flavius writes in Antiquities of the Jews about a city called Emmaus in the context of the Maccabean Revolt, which corresponds well with the large city later called Emmaus Nicopolis, located at over 170 Roman stadia from Jerusalem, while in The Jewish War he brings up another Emmaus, just 60 Roman stadia from Jerusalem, where Vespasian settled 800 Roman legionnaires after the First Jewish Revolt.[9][12] The ancient Latin manuscripts use "Amassa", while the medieval Greek manuscripts use "Ammaous".[citation needed] The newly created Roman "colonia" soon made the old name disappear: even the Jewish works of the 3rd-5th centuries, the Mishnah, the Babylonian and the Jerusalem Talmud, talk about "Qeloniya", an Aramaic distortion of "colonia".[9] This name survived into modern times in Arabic as "Qalunya".[9] This was indeed always a village, not a city like Emmaus Nicopolis, and thus fits the description by Luke (κωμη "village") much better than the latter.[9] The difference in distance to Jerusalem between Luke's and Josephus' Emmaus, 60 vs. 30 stadia, is still much smaller than the one to Nicopolis, which lays full 176 stadia down the Roman road from Jerusalem.[9] Thiede recalculated the actual distance between Jerusalem's western city gate at the time, and his excavation site at Motza which unearthed the Jewish village that predated the Roman veterans colony, and came up with a figure of 46 stadia.[9] That would put it squarely in the middle between Luke's and Josephus' stated distances, which Thiede considers a good approximation for the time.[9] Thiede's excavation produced Jewish artifacts of the time preceding the fall of Jerusalem in 70 CE, giving substance to his claim to have found Luke's Emmaus, which had necessarily to be settled by Jews.[9] With no other Emmaus in the vicinity of Jerusalem, Motza was thus the only credible candidate.[9]
Symbolic identification[edit]
One of the oldest extant versions of the Gospel of Luke, preserved in the Codex Bezae, reads "Oulammaus" instead of Emmaus. In Septuagint, the Greek translation of the Old Testament scriptures, Oulammaus was the place where Jacob was visited by God in his dream, while sleeping on a rock.[13] However, Oulammaus was not a real place name but a translation mistake. The original name in Hebrew was "Luz". This mistake was later corrected, but was still there at the time when the Gospel was written around AD 100. Thus, a theory has been put forward,[14][15] that the story in the Gospel was merely symbolic, drawing a parallel between Jacob being visited by God and the disciples being visited by Jesus.
Richard Carrier, in his book On the Historicity of Jesus, cites this story as one of two examples of the "Vanishing Hitchhiker" urban legend from antiquity,[16][page needed] the other being a legend concerning Romulus, the mythical founder of Rome. The story, found in Livy and Plutarch, tells of Proculus (meaning "Proclaimer" in archaic Latin) journeying by road from Alba Longa to Rome and meeting a stranger who is the resurrected Romulus. Rome is in turmoil because Romulus was recently killed and his body vanished. On their journey, Romulus explains the secrets of the kingdom, in other words how to conquer and rule the world, before ascending into heaven. Proculus then recognises the stranger and goes on to proclaim what he was told. The story recounted in Luke's gospel (Luke 24) parallels the earlier Roman myth: Cleopas (meaning "Proclaimer" in Greek), while traveling by road from Jerusalem to Emmaus after learning of the death of Jesus, meets Jesus in disguise. As they walk and eat together, Jesus explains the secrets of the kingdom of heaven. Jesus later vanishes and Cleopas, now realizing who the stranger was, goes on to proclaim what he was told.
Notable residents[edit]
Rabbi Akiva[10]:58
See Also[edit]
Christ's Appearance on the Road to Emmaus
References[edit]
Jump up ^ Holy Bible: St. Luke 24: 13-35; Encyclopedia Judaica, Keter Publishing House, Jerusalem, 1972, "Emmaus," Vol. 6, pp. 726-727
^ Jump up to: a b Siméon Vailhé (1909). "Emmaus". The Catholic Encyclopedia. 5. New York: Robert Appleton Company. Retrieved 11 April 2015.
Jump up ^ http://biblehub.net/search.php?q=hamath
Jump up ^ Hooker, Morna D. (1991). A Commentary on the Gospel according to St. Mark. Black's New Testament commentaries. London: A & C Black. ISBN 978-0-7136-3284-2. OCLC 476570833.
Jump up ^ Emmaus Nicopolis, official site
Jump up ^ W. F. Birch, "Emmaus", Palestine Exploration Fund, Quarterly Statement 13 (1881), pp. 237-38; Paulo Savi, "Emmaus", Revue Biblique 2 (1893), pp. 223-27.
Jump up ^ Israel Finkelstein, Yuval Gadot, Mozah, Nephtoah and royal estates in the Jerusalem highlands, in Semitica et Cassica. International Journal of Oriental and Mediterranean Studies, Vol. VIII 2015, Brepols Publishers, pp. 227-8
Jump up ^ Thiede, Carsten Peter. "Ausgrabung einer jüdisch-römischen Siedlung aus biblischen Zeiten in Israel: Emmaus (Moza / Colonia)" (PDF). Staatsunabhängige Theologische Hochschule Basel (STH). Archived from the original (PDF) on May 21, 2005. Retrieved 27 August 2005.
^ Jump up to: a b c d e f g h i j Thiede, Carsten Peter (2005). "Die Wiederentdeckung von Emmaus bei Jerusalem" [Rediscovering Emmaus near Jerusalem]. Zeitschrift für antikes Christentum (in German). Walter de Gruyter. 8: 593–599. Retrieved 11 April 2015.
^ Jump up to: a b Thiede, Carsten Peter (2006). The Emmaus Mystery: Discovering Evidence for the Risen Christ. Bloomsbury Academic. p. 184. ISBN 978-0-8264-8067-5 – via Google Books. … the biblical history of Moza, the Christian history of Emmaus, and the Jewish history of the Mishnaic period met at this site.
Jump up ^ "Lokalisierung des neutestamentlichen Emmaus" [Identification of New Testment-era Emmaus]. Geistige Nahrung Dein Forum (in German).
Jump up ^ Josephus. " Chapter 6". The Jewish War. 7. Translated by William Whiston. Wikisource. Paragraph 6.
Jump up ^ See Genesis 28:10-19.
Jump up ^ Read-Heimerdinger, Jenny (1999). "Where is Emmaus? Clues in the Text of Luke 24 in Codex Bezae". In Taylor, D.G.K. Studies in the Early Text of the Gospels and Acts. Birmingham University Press. pp. 229–44. ISBN 978-1-902459-03-5. OCLC 464435795 – via Google Books.
Jump up ^ Read-Heimerdinger, Jenny; Rius-Camps, Josep (2002). "Emmaous or Oulammaous? Luke's Use of the Jewish Scriptures in the Text of Luke 24 in Codex Bezae". Revista Catalana de Teologia. 27 (1): 23–42 – via Revistes Catalanes amb Accés Obert (RACO).
Jump up ^ Carrier, Richard (2014). On the Historicity of Jesus: Why We Might Have Reason for Doubt. Sheffield Phoenix Press. ISBN 978-1-909697-49-2. OCLC 861768627.
This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Emmaus". Encyclopædia Britannica (11th ed.). Cambridge University Press.
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text:
Someday (You'll Want Me to Want You)
From Wikipedia, the free encyclopedia
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"Someday (You'll Want Me to Want You)" is a popular song.[citation needed] It was written by Jimmie Hodges and was published in 1944.
The song has become a standard, recorded by many pop and country music singers.
Charting versions[edit]
Elton Britt's 1946 version peaked at #2 on the country charts.
The recording by Vaughn Monroe was released by RCA Victor Records as catalog number 20-3510 (78rpm) and 47-2986. It first reached the Billboard magazine Best Seller chart on July 29, 1949 and lasted eighteen weeks on the chart, spending two weeks at #1.[1]
The recording by The Mills Brothers was released by Decca Records as catalog number 24694. It first reached the Billboard magazine Best Seller chart on August 12, 1949 and lasted 15 weeks on the chart, peaking at #8.[1]
A version by Jodie Sands barely made the Top 100 chart in 1958, reaching #95, but did better in the United Kingdom, where it spent 10 weeks on the charts, peaking at #14.
Singer Della Reese released a rendition of the song in 1960, and it peaked at number #56 on the Billboard Hot 100 chart, and #31 on Cash Box's best-selling chart.
American country artist Patsy Cline posthumously released a single version of the song, which reached #23 on the Bubbling Under Hot 100 chart in 1964.
Recorded versions[edit]
Nolan Strong
Ken Dodd
Eddy Arnold
Gene Autry
Brook Benton
Issy Bonn
Elton Britt
Tanya Rae Brown
Ray Charles
Patsy Cline
Norrie Cox & His New Orleans Stompers
Hank Crawford
Vic Damone
Ronnie Dove
Clyde McPhatter & The Drifters
Maureen Evans
Connie Francis
Don Gibson
Jim Hendricks
Hoosier Hot Shots
Buck Johnson
George Jones
Tom Jones
Kitty Kallen
Steve Kuhn
Lester Lanin
Brenda Lee
Jerry Lee Lewis
Warner Mack
Mando & The Chili Peppers
Dean Martin
Emile Martyn Band
Clyde McPhatter
The Mills Brothers
Mina
Vaughn Monroe
Anne Murray
Willie Nelson
Daniel O'Donnell
Les Paul
Gene Pitney
The Ravens
Della Reese
Jim Reeves
Cliff Richard (Love is Forever album).
The Rim Rock Ramblers
Tex Ritter
Jimmy Roselli
Jodie Sands
Cynthia Sayer
Sonny & Cher
Red Steagall
Swingville All-Stars
Justin Tubb
Gene Vincent
Bobby Vinton
Yotam Perel
Hugo Winterhalter
Mark Wynter
Ricky Nelson (#9 in the UK[2])
Sam Cooke
References[edit]
^ Jump up to: a b Whitburn, Joel (1973). Top Pop Records 1940-1955. Menomonee Falls, Wisconsin: Record Research.
Jump up ^ Ricky Nelson, "Someday" Chart Positions Retrieved April 3, 2014

This 1940s country song-related article is a stub. You can help Wikipedia by expanding it.
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Elton Britt songs
Gene Autry songs
Patsy Cline songs
1949 singles
Ricky Nelson songs
1940s country song stubs
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