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Piperion Giles
Recorded in English in the late 1600s, abracadabra is used in incantations, particularly as a magical means of warding off misfortune, harm, or illness, and for some, is used as a nonsense word, implying gibberish in place of supposedly magical words.
Perhaps one of the greatest magical commands to survive from folklore, open sesame today may be used as a noun to refer to a very successful means of achieving a result. For instance, you might say an MBA is the open sesame to landing a competitive job in finance.
Similar to abracadabra in popularity and structure, calamaris is the word that Scandinavians would invoke to heal a fever. Also like abracadabra, this word was a reductive spell, meaning the full word would be written down on one line, then each successive line would have one letter removed.
The unique word caracteres refers to symbols written on bits of parchment or amulets. They were used as a way of encoding powerful spells to keep them from being repeated by someone who may not be aware of their potency or seek to abuse their power. Because of this general barrier to entry, caracteres also demanded the potential conjurors devote time to studying and learning how to correctly interpret the encrypted incantations.
Magic words are strings of text that MediaWiki associates with a return value or function, such as time, site details, or page names. This page explains only the standard magic words; for a technical reference, see Manual:Magic words .
Variables and parser functions can use subst:, just like templates. Page-dependent magic words will affect or return data about the current page (by default), even if the word is added through a transcluded template or included system message.
A behavior switch controls the layout or behavior of the page (if supported by the skin) and can often be used to specify desired omissions and inclusions in the content. Notably some of these are not supported by the Minerva skin.
Variables return information about the current page, wiki, or date. Their syntax is similar to templates. Variables marked as "[expensive]" are tracked by the software, and the number that can be included on a page is limited.
For more thorough time formatting, or to output the current year and week with better compliance with ISO-8601, you may want to install Extension:ParserFunctions to use the #time parser function.
It can take a second argument of noerror or noreplace to suppress error messages when multiple displaytitles are used on one page or to make this displaytitle do nothing if a displaytitle was already specified earlier in the page.
Parser functions are very similar to variables but take one or more parameters (technically, any magic word that takes a parameter is a parser function), and the name is sometimes prefixed with a hash to distinguish them from templates.
This page only describes parser functions that are integral to the MediaWiki software. Other parser functions may be added by MediaWiki extensions such as the Extension:ParserFunctions . For those see Help:Extension:ParserFunctions .
If you really need to format (according the wiki's locale) a number in unknown input format, you could try and use formatnum two times (but not if it can have a decimal group, or its separator will be eaten or the number won't be formatted). Be aware that this is more a hack than a regular way to proceed, thus the output may be not reliable.
Here are the magic words which are used as main localisation tools. Other magic words will often depend on the wiki's locale and configuration or on the chosen language: see in particular #Date and time, #Formatting, #Miscellaneous. More magic words are added by the Extension:Translate .
Exactly What to Say: The Magic Words for Influence and Impact by Phil M Jones is a very quick read. As in, you can probably finish it in under 1 hour if not less than 40 minutes. But its value was in making me think about the words I use in my day-to-day conversations and what kinds of adjustments I can make to shape conversations in favorable ways.
I think I may have applied some of these phrases in the past, perhaps unknowingly. I will get the book today and study it. Thank you for bringing this to the forefront of my mind.
This word approach can be effective in many life situations other than business.
Magic words are phrases used in fantasy fiction or by stage magicians. Frequently such words are presented as being part of a divine, adamic, or other secret or empowered language. Certain comic book heroes use magic words to activate their powers. Magic words are also used as Easter eggs or cheats in computer games, other software, and operating systems. (For example, the words xyzzy, plugh, and plover were magic words in the classic computer adventure game Colossal Cave Adventure.)
Craig Conley, a scholar of magic, writes that the magic words used by conjurers may originate from "pseudo-Latin phrases, nonsense syllables, or esoteric terms from religious antiquity", but that what they have in common is "language as an instrument of creation".[10]
This sermon began with a magic trick in which I had someone pick a card, which then appeared up on the screen on the wall. The trick did not work the first time, but then I remembered to ask everyone to say "Abracadabra" and it worked. As I came back to the amud, I said:
This world needs us to stand up. It needs us to declare truth and speak out against injustice. But that is scary and hard. How will we know what to say? How will we know the right moment to stand up? And more importantly, how will we learn to stand? It is not our nature to stand in the face of the powerful and declare our truth. It is easier to sit back passively, to let others stand up for us. But the magic words of the Amidah call us to stand up and declare truth. And through them we learn how it feels to stand.
We do not just stand in the Amidah. We also bow. Bowing is somewhat foreign to us moderns. We do not have a king or queen or a master that we might bow to. Those of us who do not practice yoga may find the physical sensation strange. We are not used to bending this way. It is not how we hold ourselves in the world.
After I had been in the monastery for a week or two, one of the senior monks pulled me aside for further instruction. "In this monastery you must not only bow when entering the meditation hall and receiving teachings from the master, but also when you meet your elders." As the only Westerner, and wanting to act correctly, I asked who my elders were. "It is traditional that all who are older in ordination time, who've been monks longer than you, are your elders," I was told. It took only a moment to realize that meant everybody.
Yet there I was bowing, and because I was in conflict, I sought a way to make it work. Finally, as I prepared yet again for a day of bowing to my "elders," I began to look for some worthy aspect of each person I bowed to. I bowed to the wrinkles around the retired farmer's eyes, for all the difficulties he had seen and suffered through and triumphed over. I bowed to the vitality and playfulness in the young monks, the incredible possibilities each of their lives held yet ahead of them.
Just as we must learn to stand up, we must also learn humility. We must learn to lessen ourselves in front that which is greater. And we must learn to see greatness in everything around us. In this way, we begin to see ourselves as a part of a system. The universe does not exist to serve or needs. Rather, we exist to serve the universe. In Jewish prayer, we do not just learn to rise up. We also learn to bow. Jewish prayer is the practice of both Audacity and Humility. We rise to address our Creator, and then we humble ourselves before that Creative Force. And through the magic process of saying the words and of enacting them in our bodies, we learn a way of living that opens us up to others and to the world.
Jonah Berger: He would use the word yo to refer to yogurt. He would use the word brow bear, refer to his favorite stuffed animal, which is a brown bear. But one word he used in particular I found quite interesting, and that was the word peace.
Paul Rand: One of those topics Berger has focused on is whether certain words are more powerful and more impactful than others. With a trillion different ways to say the same thing, could there be a best way?
And so this is just one example, but the word because led about a 50% increase in compliance. And so again, one example of many studies in this space, but the question is kind of what are these magic words and how by understanding them, can we take advantage of their power?
Paul Rand: Along the same lines, I guess is talking about speaking in the present tense versus the past tense and what it says about you as a speaker. Expand on that a little bit for me, if you would.
Matt Hodapp: Big Brains is a production of the University of Chicago Podcast Network. If you like what you heard, please leave us a rating and a review. The show is hosted by Paul M Rand and produced by me, Matt Hodapp And Lea Ceasrine. Thanks for listening.
It seems almost intuitive that developing a large and rich vocabulary is central to learning to read. Logically, children must know the words that make up written texts in order to understand them, especially as the vocabulary demands of content-related materials increase in the upper grades. Numerous studies have documented that the size of a person's vocabulary is strongly related to how well that person understands what he or she reads, not only in the primary grades, but in high school as well.1
Yet here's the practical problem. Right from the beginning of schooling, there are profound differences in vocabulary knowledge among young learners from different socioeconomic groups. Just consider the following statistics: by age 4, a child's interaction with his or her family has already produced significant vocabulary differences across socioeconomic lines, differences so dramatic that they represent a 30 million word "catastrophe" (i.e., children from high-income families experience, on average, 30 million more words than children from low-income families).* Recent analyses indicate that environmental factors associated with vocabulary development and emergent literacy skills are already present among children as early as 15 months of age.2 By first grade, unfortunately, the repercussions become all too clear: children from high-income families are likely to know about twice as many words as children from low-income families, putting these children at a significantly higher risk for school failure.3
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