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Palais Ephrussi
1, University Ring 14
Architect Theophil Hansen 1873
Family:
Address: Franzensring to Universitätsring
Progenitor Ephrussi-Sephardic Greek from Russia
Family tree - family vault at the Central Cemetery
Ignaz leaves the palace built on the ring
Viktor is arrested by the Nazis
The hare with amber eyes
Palais:
A small but fine Heinrichshof - Förstersche group
The neighbor: Palais Lieben
Piano nobile in inconspicuous 1 floor
Interior of Hitler's Professor
Location: Story of the Schottentor
From Franzensring to Universitätsring
The Ephrussi family name is relatively unknown in Vienna.
The Palais Ephrussi, so the building at the ring road, however, many Viennese is familiar, was there but housed the administration of Casinos Austria from 1969 to 2009 housed. The company inscription 'decorates' still the facade.
Today, the property is home of a law firm, led by the President of the Bar Association Gerhard Benn-Ibler.
Students across the university is probably more known McDonald, who has rented the ground floor of the adjacent house.
At that time the palace was at Franzensring. It began at the Parliament and reached to the university. In 1934 one part of it was renamed in Dr. Karl Lueger-Ring. This remained so until 2012. Now it's called University Ring.
The other part even had a more eventfull naming:
1934 Dr. Ignaz Seipel-Ring
1940 Josef Bürckel-Ring
1945 Dr. Ignaz Seipel-Ring
1949 Parliament-Ring
1956 Dr. Karl Renner Ring
Palais Ephrussi, opposite the University
Progenitor Ephrussi - Sephardic Greek from Russia
Ephrussi sounds strange and a bit exotic. One does not really know how to write the word, if you have not seen it before. Hardly anyone suspects that the ancestor of the dynasty, Charles Joachim (1792 - 1864), from Odessa in Russia was - and yet less that this was a Sephardic Greek.
He built a business empire, beginning with grain exports from Ukraine, then investing in the construction of infrastructure: bridges, railways, port facilities. And this, of course, also included the establishment of a bank - with offices in Paris and Vienna.
Offices in Paris - Vienna - Odessa
Pedigree
1. generation
Charles Joachim (1792 - 1864)
2. generation
Ignaz (1829 - 1899)
Leon (1826 - 1878)
3. generation
Viktor (1860 - 1945)
Charles (1849 - 1905)
4. generation
Elisabeth Waal (1899 - 2001)
Ignaz Ephrussi 'Iggie' (1906 - 2011)
5. generation
Victor de Waal
6. generation
Edmund de Waal (1964 - )
Son Ignaz has built the palace
Son Ignaz (1829 - 1899) took over in 1860 the financial transactions in Vienna, his brother Leonid (1826 - 1878) went to Paris and became 'Leon'
As the progenitor Charles died, he was laid to rest in the family vault Ephrussi at the Central Cemetery, not far from the gate 1
(There were later also Ignaz and his wife Emilie, born Porges 1836-1900, buried.)
Ephrussi family vault at the Central Cemetery, Gate 1
Son Ignaz was now head of the Viennese house and reputable in society. He was knighted by the emperor, bestowed him in 1871 with the Order of the Iron Crown, Third Class - although Ignaz throughout his life remained Russian citizen.
Economically he experienced a further upswing, founded more stores, also in London. It is said that the Ephrussi were the second richest banking family after the Rothschilds.
Therefore Ignaz could afford it to take on one of the most successful Ringstrasse architects, Theophil Hansen, 1869 for the construction of his palace. This one had a year earlier started with the construction of the Palais Epstein.
Apart from that Hansen had by his Athens stays good contacts with the Greek society of Vienna and came so to orders such as the Palais Sina am Hohen Markt or the Greek Orthodox Church at the meat market (Fleischmarkt).
Hansen Memorial, Parliament (detail)
Netsuke figurines come in the family
Around the time of the Palais building acquired Ignaz' extremely art-loving cousin Charles (1849 - 1905), who could afford to live as a bohemian and did not have to work, a collection of small carved Japanese figures, netsuke. Those were used in the attachment of kimono belts and were made of ivory, jade or horn.
As heritage (Note: according to other sources, as a gift ) within the family this exotic extravaganza came to Vienna's Palais, where Ignaz resided with family.
Son Victor is arrested by Nazis
In the family Ephrussi it came again to an alteration of generations: Viktor (1860-1945) took over the house. He was with Emilie, called 'Emmy', a born Schey, married.
The marriage was not happy, allegedly, in a manner of speaking the bride was in love with another man. Nevertheless, rapidly three children were born, almost 20 years later, another son - the father was at this time, however, almost certainly Emmys lover (but it was not talked about it).
The family survived reasonably sound an safe to the end of the monarchy, the first World War and the interwar period. But in 1938 came the Nazis, arrested the nearly 80-year-old Viktor in his palace and looted his valuables .
Viktor von Ephrussi
Against the Gestapo violence there were no means, only stratagems: Viktor's maid Anna scurried over and over again among the henchmen.
She succeeded every time to hide some of the small netsuke figurines under her apron, which she then hid in her room.
And she did not say a word to any of them. Not even the stately family.
Viktor was arrested, interrogated in the Hotel Metropol at Morzinplatz and forced to renounce all of his possessions in order to obtain an exit permit.
For his wife Emmy finally all of this became too much. She swallowed an increased dose of heart medications and died.
The Hotel Metropol as an interrogation center
The hare with amber eyes
Viktor was able to flee to England, where he died shortly before the end of the war. His daughter Elizabeth married into the Dutch family de Waal.
She returned in 1945 after the war to Vienna. In the meantime offices of the U. S. Army had moved Into the palais. Vienna should now remain occupied for ten years. Some of the old furnitures were still there. And Anna, the maid.
She handed out Elizabeth the netsuke figures which she could hide then. 264 by the number. A courageous woman. And no one knows her last name. Nobody has asked her for it.
Elizabeth's grandson Edmund has written the story of six generations in the book 'The Hare with the Amber Eyes'. A bestseller: sold 200 000 times.
The Bestseller
Netsuke Figures (Bid: Asian shop Bräunerstraße)
The war-damaged palace was in 1950 returned to the family. Meanwhile impoverished, it had to sell it for only $ 30 000. Were deferred only a few tapestries and books. For the compulsory expropriation of the bank a compensation of $ 5,000 was paid out - with the commitment that they would make no further claims .
As the palace changed hands in 2009, a sum of about 30 million euros has been rumored.
A small but fine Heinrichshof
The Palais Ephrussi extends on the ring road side over nine window axes, on the Schottengasse eight window axes.
The building is a scaled down version of the Heinrichshof which Hansen 1861-63 had built for the brick Baron Heinrich Drasche opposite the Court Opera (destroyed in 1945).
Heinrichshof, 1863
Palais Ephrussi on the left, then the Förstersche group
Theophil Hansen renounced of an accentuation of the center in favor of monumental tower-like corner projections giving the impression that the building stands free. The corner risalit was a characteristic of the baroque palace architecture (example: Schloss Belvedere). It was Hansen's innovative idea to incorporate this motif into the housing. In the business office at the corner of Schottengasse moved in the large, as well furnished by Hansen Café Hembsch.
University (left), Förstersche group (middle), Café Landtmann (right)
Hansen worked very closely with the architects of the adjacent building groups, which also had familial backgrounds: He was with Sophie, sister of Emil Foerster (1838 -1909) married. The brother took over the design on the ring road side, Carl Tietz on the back side at the Palais Lieben. In the literature, this complex of buildings of aesthetic and formal unity went down in history as the 'Förstersche group'.
Unfortunately, the part of the building complex (No. 10, to Mölkerbastei) was severely damaged by bombing in World War II and replaced by a new building.
Palais Ephrussi with caryatids, next to # 12
University Ring No. 10: New in 1966, Carl Appel
The neighbor: Palais Lieben
View Schottengasse:
Left Palais Lieben (8 window axes), right Palais Ephrussi (8 window axes)
One is inclined to attribute the Palais Ephrussi the entire complex. But on the side Schottengasse it includes only the first eight window axes.
If you look closely you can clearly see this on the basis of the color difference of the facade and the gilded, or not gilded balcony lattices.
Ephrussis' immediate neighbors were at the corner Schottengasse/Mölkerbastei the Lieben family, on the ring road side the Iron Baron Mayr-Melnhof (No. 12), No. 10 owned Theresa Blum (destroyed in 1945).
Corner Mölkerbastei/Schottengasse
Piano nobile in inconspicuous 1st floor
Italian flair with plenty of balconies
University Ring (above), Schottengasse (right)
The palace is through ledges horizontally divided into three zones ( base, 'piano nobile', Attica), nevertheless dominates the vertical order: pilasters embrace the second and third floor and the optical impression is further extended by the Terrakottakaryatiden (Terracotta caryatides) that carry the woodwork.
The entire attic floor lies something set back and is circumscribed by a gilded tendrils grid (the thus created balcony room provides surely a nice residential feeling, moreover, perhaps with a view to the Vienna Woods.)
The color scheme of the facade is particularly eye-catching and gives an Italian flair: red brick color with yellow stucco.
Hansen accentuates with the Palais Ephrussi in the first floor the main entrance and the sides with columns, wearing balconies. The shape of the balusters will be taken up later in the opposite University.
The lower floors were rusticated in the neo-Renaissance style, the appear massive and simple.
On the first floor, above the balcony, were the apartment of the landlord and the representative rooms - and not, as one might suspect, a floor above.
Terracotta Jewelry: The head of Mercury protrudes from the Arkanthusblättern (arcanthus leaves) of the capital. Fruit garlands adorn the tower walls between the pilaster capitals.
Detail balcony lattices
Interior of Hitler's Professor
Entrance hall
Transversely embedded courtyard with a glass roof
1 bedroom
2 Damensalon (ladie's salon)
3 dance lounge (including main entrance)
4 reception room
5 smoking-room, billiard room
6 Dining Room
(Note: In the Palais no tours are possible, only the reception area on the ground floor can be visited during business hours.)
Floor plan main floor
Ignaz Ritter von Ephrussi expressly wished from the architect to his main floor a separate staircase, which must not beeing used by any other house party. For the tenants were to build three floors with a convenient main and kitchen stair. On the ground floor a stable for four horses was provided. There are two basement levels.
For the interior design none other than Christian Griepenkerl was taken that equipped the main floor with painting cycles.
Later this one will Adolf Hitler refuse admission to the Academy of Arts because of "insufficient sample drawings".
The ceiling paintings in the Palais show Greek Zeus adventures and Jewish themes (images from the Book of Esther). In other respects, too, it was made sure that nothing was lacking: precious wood floors, expensive fireplaces, elegant marble - and a lot of gold. Inside and outside.
In sunlight, the balcony lattices shine far into the distance. No other Ringstraßenpalais (ring road palais) afforded this beauty .
Terracotta decorations, detail (Mercury)
Location - history from Schottentor
View before 1900 with still intact Gehtor (walking gate) of the Schottentor (gate).
Tor - Tower - Residential House
In the Middle Ages the Babenberg Jasomirgott took Irish-Scottish monks to Vienna. They founded on the ancient Roman road (traffic artery) leading to the west a convent and a school. The name Schottenviertel became customary.
The Schottentor was a part of the fortification. Mentioned it is for the first time in 1276, from 1291 on it was called the Schottenburgtor (Scottish castle gate), later only Schottentor.
The above the gate situated tower was extended in 1418, 1716 were converted into a house gate and tower, which belonged 1775-95 to the couple Eva and Anton Prohaska and 1812 to Protomedicus Edward Guldner von Lobes.
1839 has been demolished.
Old Schottentor Schottenkloster (monastery) 1683
Already in 1656 had been built a new (outer) gate in front of the old Schottentor. 1840 it was replaced by a neoclassical building, similar to the exterior castle gate.
However, as so inconvenient The five passages at Schottentor proved that the new gate soon, " the 5 follies " was the nickname . Supposedly, have been held to narrow the driving gates. And for pedestrians , it was a zig- zag course .
The new Schottentor was already 20 years after its establishment , in 1862 , demolished, only a Gehtor has been preserved until 1900. Then they demolished the remaining groups together with four houses of Mölkerbastei .
The term Schottentor found today on any street sign, only the metro station at the University bears the name - much to the chagrin of some Vienna tourists from the next station - can be misleading - Scots ring.
Old Schottentor to 1839
Schottentor , plan 1799
▲
New Schottentor 1840
View Schottengasse with Schottentor ( direction Votive Church ) , circa 1840
View Schottentor - outside, around 1840
View Schottentor - outside, around 1840
Outside, around 1840
Outside, around 1840
▲
New ablation Schottentor 1862
left: Palais Ephrussi
1875 - 1920 : Maximilian Course ( Emperor Maximilian of Mexico, initiated the building of the Votive Church )
1920 - 1934 : Liberty Square
1934 - 1938 : Dollfußplatz
1938 - 1945 : Hermann Goering place
1945 - 1946 : Liberty Square
1946 - Roosevelt Square ( with Sigmund Freud Park )
After the 2nd World War I circulated the following joke in Vienna: A visitor from the provinces asks in a Viennese tram :
" What is the name of the place over there? " "That is the Town Hall Square , formerly Adolf- Hitler-Platz . " A little further asks the visitors again :
" And what is there in the building? " "This is the Parliament , formerly County House . " Again, the tram runs a piece .
" And what is this place?" "This is the Stalin Square , formerly Schwarzenberg Platz . " The visitor gets out and says goodbye with the words:
"Goodbye , formerly Heil Hitler . "
View after 1900
▲
external link : Image Indoors on f1.online
Link :
Alphonse Thorsch
A banker was almost as rich as Rothschild - the extinction
Tomb of Thorsch family , Central Cemetery , Gate 1
▲
sources:
Dehio S 336 , Czeike , Archives Publishing
Viennese palace , W. Kraus, P. Müller, Blanck stone Verlag, 1991
The Ringstrasse , a European architectural idea , Barbara Dmytrasz , Amalthea Verlag, 2008
Vienna in old postcards, Czeike , 1989
Vienna pictures from the youth of our Emperor , Gerlach, 80 born FJ
The Press : The Ephrussi family scattered to the winds
The Standard : Prison of gold
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All my photography celebrates the physics of light! The McGucken Principle of the fourth expanding dimension: The fourth dimension is expanding at the rate of c relative to the three spatial dimensions: dx4/dt=ic .
Lao Tzu--The Tao: Nature does not hurry, yet everything is accomplished.
Light Time Dimension Theory: The Foundational Physics Unifying Einstein's Relativity and Quantum Mechanics: A Simple, Illustrated Introduction to the Unifying Physical Reality of the Fourth Expanding Dimensionsion dx4/dt=ic !: geni.us/Fa1Q
"Between every two pine trees there is a door leading to a new way of life." --John Muir
Epic Stoicism guides my fine art odyssey and photography: geni.us/epicstoicism
“The clearest way into the Universe is through a forest wilderness.” --John Muir
Epic Poetry inspires all my photography: geni.us/9K0Ki Epic Poetry for Epic Landscape Photography: Exalt Fine Art Nature Photography with the Poetic Wisdom of John Muir, Emerson, Thoreau, Homer's Iliad, Milton's Paradise Lost & Dante's Inferno Odyssey
“The mountains are calling and I must go.” --John Muir
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Some of my epic books, prints, & more!
Exalt your photography with Golden Ratio Compositions!
Golden Ratio Compositions & Secret Sacred Geometry for Photography, Fine Art, & Landscape Photographers: How to Exalt Art with Leonardo da Vinci's, Michelangelo's!
Epic Landscape Photography:
A Simple Guide to the Principles of Fine Art Nature Photography: Master Composition, Lenses, Camera Settings, Aperture, ISO, ... Hero's Odyssey Mythology Photography)
All art is but imitation of nature.-- Seneca (Letters from a Stoic - Letter LXV: On the First Cause)
The universe itself is God and the universal outpouring of its soul. --Chrysippus (Quoted by Cicero in De Natura Deorum)
Photographs available as epic fine art luxury prints. For prints and licensing information, please send me a flickr mail or contact drelliot@gmail.com with your queries! All the best on your Epic Hero's Odyssey!
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I used the Sony FE 1.4x Teleconverter with the 200-600mm Gmaster zoom lens for many shots this time, and found it to work great, with quite minimal image degradation. It extended the 600mm range to 840mm!
All my photography celebrates the physics of light! The McGucken Principle of the fourth expanding dimension: The fourth dimension is expanding at the rate of c relative to the three spatial dimensions: dx4/dt=ic .
Lao Tzu--The Tao: Nature does not hurry, yet everything is accomplished.
Light Time Dimension Theory: The Foundational Physics Unifying Einstein's Relativity and Quantum Mechanics: A Simple, Illustrated Introduction to the Unifying Physical Reality of the Fourth Expanding Dimensionsion dx4/dt=ic !: geni.us/Fa1Q
"Between every two pine trees there is a door leading to a new way of life." --John Muir
Epic Stoicism guides my fine art odyssey and photography: geni.us/epicstoicism
“The clearest way into the Universe is through a forest wilderness.” --John Muir
Epic Poetry inspires all my photography: geni.us/9K0Ki Epic Poetry for Epic Landscape Photography: Exalt Fine Art Nature Photography with the Poetic Wisdom of John Muir, Emerson, Thoreau, Homer's Iliad, Milton's Paradise Lost & Dante's Inferno Odyssey
“The mountains are calling and I must go.” --John Muir
Epic Art & 45EPIC Gear exalting golden ratio designs for your Hero's Odyssey:
Support epic fine art! 45surf ! Bitcoin: 1FMBZJeeHVMu35uegrYUfEkHfPj5pe9WNz
Exalt the goddess archetype in the fine art of photography! My Epic Book: Photographing Women Models!
Portrait, Swimsuit, Lingerie, Boudoir, Fine Art, & Fashion Photography Exalting the Venus Goddess Archetype: How to Shoot Epic ... Epic! Beautiful Surf Fine Art Portrait Swimsuit Bikini Models!
Some of my epic books, prints, & more!
Exalt your photography with Golden Ratio Compositions!
Golden Ratio Compositions & Secret Sacred Geometry for Photography, Fine Art, & Landscape Photographers: How to Exalt Art with Leonardo da Vinci's, Michelangelo's!
Epic Landscape Photography:
A Simple Guide to the Principles of Fine Art Nature Photography: Master Composition, Lenses, Camera Settings, Aperture, ISO, ... Hero's Odyssey Mythology Photography)
All art is but imitation of nature.-- Seneca (Letters from a Stoic - Letter LXV: On the First Cause)
The universe itself is God and the universal outpouring of its soul. --Chrysippus (Quoted by Cicero in De Natura Deorum)
Photographs available as epic fine art luxury prints. For prints and licensing information, please send me a flickr mail or contact drelliot@gmail.com with your queries! All the best on your Epic Hero's Odyssey!
Eagle Raptor Klamath National Wildlife Refuge Tule Lake Sony A1 ILCE-1 Fine Art Bald Eagle Bird Photography! Sony Alpha 1 & Sony FE 200-600mm f/5.6-6.3 G OSS E-Mount Lens SEL200600G Klamath Basin Oregon! Elliot McGucken Fine Art Wildlife Eagle Photography Alpha1 !
All my photography celebrates the physics of light! The McGucken Principle of the fourth expanding dimension: The fourth dimension is expanding at the rate of c relative to the three spatial dimensions: dx4/dt=ic .
Lao Tzu--The Tao: Nature does not hurry, yet everything is accomplished.
Light Time Dimension Theory: The Foundational Physics Unifying Einstein's Relativity and Quantum Mechanics: A Simple, Illustrated Introduction to the Unifying Physical Reality of the Fourth Expanding Dimensionsion dx4/dt=ic !: geni.us/Fa1Q
"Between every two pine trees there is a door leading to a new way of life." --John Muir
Epic Stoicism guides my fine art odyssey and photography: geni.us/epicstoicism
“The clearest way into the Universe is through a forest wilderness.” --John Muir
Epic Poetry inspires all my photography: geni.us/9K0Ki Epic Poetry for Epic Landscape Photography: Exalt Fine Art Nature Photography with the Poetic Wisdom of John Muir, Emerson, Thoreau, Homer's Iliad, Milton's Paradise Lost & Dante's Inferno Odyssey
“The mountains are calling and I must go.” --John Muir
Epic Art & 45EPIC Gear exalting golden ratio designs for your Hero's Odyssey:
Support epic fine art! 45surf ! Bitcoin: 1FMBZJeeHVMu35uegrYUfEkHfPj5pe9WNz
Exalt the goddess archetype in the fine art of photography! My Epic Book: Photographing Women Models!
Portrait, Swimsuit, Lingerie, Boudoir, Fine Art, & Fashion Photography Exalting the Venus Goddess Archetype: How to Shoot Epic ... Epic! Beautiful Surf Fine Art Portrait Swimsuit Bikini Models!
Some of my epic books, prints, & more!
Exalt your photography with Golden Ratio Compositions!
Golden Ratio Compositions & Secret Sacred Geometry for Photography, Fine Art, & Landscape Photographers: How to Exalt Art with Leonardo da Vinci's, Michelangelo's!
Epic Landscape Photography:
A Simple Guide to the Principles of Fine Art Nature Photography: Master Composition, Lenses, Camera Settings, Aperture, ISO, ... Hero's Odyssey Mythology Photography)
All art is but imitation of nature.-- Seneca (Letters from a Stoic - Letter LXV: On the First Cause)
The universe itself is God and the universal outpouring of its soul. --Chrysippus (Quoted by Cicero in De Natura Deorum)
Photographs available as epic fine art luxury prints. For prints and licensing information, please send me a flickr mail or contact drelliot@gmail.com with your queries! All the best on your Epic Hero's Odyssey!
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If you would like to use THIS picture in any sort of media elsewhere (such as newspaper or article), please send me a Flickrmail or send me an email at natehenderson6@gmail.com.
Presidential Candidate 總統候選人
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Tianliang Ma
~ a Taiwanese social reformer, philosopher, photographer and film director
“Touching Fairness and Justice”
馬天亮
~ 臺灣的社會改革者，哲學家，攝影師，和電影導演
《感動的公平與正義》
TianLiang Maa, alternative spelling: Tianliang Ma, also known as Theophilus Raynsford Mann; Ma, Tianliang; Chinese: 馬天亮; 马天亮.
SUMMARY
TianLiang Maa is a naturalist, occultist, Buddhist and Taoist. In 1982, Maa developed a technique for abstract photography, applied “Rayonism” into photographic works. Maa staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Maa’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Maa’s works have been quoted by the scholars many times, making Maa one of the highly cited technological, artistic, and managing public administrators in the academia. Maa was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.
Early Life and Record of Genealogy
TianLiang Maa possesses both Taiwanese and German surnames from birth. Usually, whenever anyone asks Maa about where he comes from, he would reply “Formosa” as he grew up and was educated in the Far East and lives in Taiwanese and Japanese lifestyles. Moreover, he often teaches and educates younger generations based on the methods of the Far Eastern teaching he experienced when he was young, though he does not oppose the Western ways of teaching and thinking. Maa takes great pride in his roots, which go back 150 years (since 1864); Maa’s ancestry originates and creates generations, and prepares younger generations to succeed their personality and ethical standards and integrity.
Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa
In 1980, Maa obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.
In history, the Portuguese explorers discovered and called the island (Taiwan), “Formosa” (meaning “Beautiful Island”) in 1590. They are non-Chinese people; it was long a Chinese and Japanese pirate base. Fighting continued, between its original inhabitants of Taiwanese and the Chinese settlers, into the 19th century. In 1894-95 first Sino-Japanese War that ended in Manchus of the Qing (Ching) dynasty defeat, the late Manchu Qing Government forced to cede Formosa to Japan. This result was made by the Treaty of Shomonoseki in 1895 and remained under Japanese control until the end of the Second World War. Early on, Taiwan was conquered by the Qing in 1683 and for the first time became part of older China dynasty. However, today, the home country of Maa’s origin has around 165 institutions (93 universities) of higher education, which now has one of the best-educated populations in Asia. Among the major public (state) ones are the National Taiwan University (NTU) at Taipei, and National Sun Yat-Sen University (NSYSU) at Kaohsiung. NSYSU is also called National Chun-Shan University; according to Times Higher Education 2010-2011, NSYSU ranks as the 3rd university in Taiwan, 21st in Asia, and 163rd worldwide. National Taiwan University is ranked 51 to 60 ranks on Times Higher Education World University Rankings - Top Universities by Reputation 2013, the United Kingdom (see www.timeshighereducation.co.uk/world-university-rankings/...); King's College London (KCL) (21st in the world and 6th in Europe in the 2010, QS World University Rankings), the University of London, and University of Southern California (is one of the world's leading private research universities, located in the heart of Los Angeles), afterward.
Backing to Maa’s early school-time of Taiwan Provincial Kaohsiung Industrial Senior High School (Kaohsiung Municipal Kaohsiung Industrial High school), the professional technical education, which is equivalent to Advanced Level General Certificate of Education, commonly referred to as an A-level in the United Kingdom; China Electronic Engineering College, the distance learning programme, which is in equivalence as UK’s Diploma of Higher Education / Undergraduate Diploma (as an Associate Degree in the United States). An additional, his middle education was taught by the Kaohsiung Municipal Chihjh (Ci Sian) Junior High School; and Kaohsiung Municipal San Min Elementary School was his first school in Taiwan.
Early Career
In 1989, Maa instituted Maa’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.
Study Abroad and Immigration into the United Kingdom
In 1998, Maa studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan (Prifysgol Morgannwg) in Merthyr Tydfil, Pontypridd, Wales for a master of science in real estate appraisal. Until the summer of 2000, Maa completed an academic course on “Towns through the Ages” from Christ Church College at the University of Oxford (is ranked the 2nd place worldwide on The Times Higher Education, World University Rankings 2012-2013
www.timeshighereducation.co.uk/world-university-rankings/...) in England. Afterward, Maa immigrated into the United Kingdom in the early year of 2004.
PHILOSOPHICAL VIEWS
Maa is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand TianLiang Maa. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.
Back in the 1990s when Maa just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.
During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Maa understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?
FAIRNESS and JUSTICE
As TianLiang Maa’s (馬天亮) saying are:
“Touching Fairness and Justice”
Feel good about themselves, but do not know the sufferings of the people...
Who can get easy life like them?
What is profile of modern society?
What type and style is truly solemn for this society identify?
Where “the characterization” is? Who can see? Did you see it?
《感動的公平與正義》
自我感覺良好, 不知民間疾苦...
誰能得到安逸的生活如同他們一樣？
這是個什麼樣子的社會？
這個社會認定什麼樣的類型和風格是真正莊重的?
「特徵」在那裡？誰可以看到？你看到了嗎？
Jurisprudence and Political Philosophy and Perspectives
Maa ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Maa will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.
According as Maa’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.
The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.
Maa had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.
Right now, Maa studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Maa would like to do “something beautiful for `the unknown`”.
In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.
In present world, Maa really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.
No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.
The knowledge Maa has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.
Since 30 July of 1988, Maa settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Maa was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.
Maa had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.
The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.
Developed a Technique for Abstract Photography and Abstractionist
In 1982, Maa developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Maa was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.
Photographic Exhibitions
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.
一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism (32 individual exhibitions) 1983~1985.
馬天亮『光影』攝影特展（個人展32場）1983〜1985年.
Maa staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Maa was the first exhibitor around the country. All of the invited displays were by the Chinese Government, cultural and artistic organisations, and sponsors. Maa’s earliest exhibition took place in the National Taiwan Arts Education Institute (Museum) on 19 December 1983 when Maa was 25 years old; Maa was the youngest exhibitor in the history of the Institute in any solo exhibitions. The Institute that was opened in March 1957, kept a collection of Maa’s work. It is currently updating the Institute’s internal organisation and strengthening co-operation with leading institutes and museums around the world. Meanwhile, it widened the institute’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.
Modernization in the Modern Abstract Arts of Taiwan
Maa’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.
In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Maa may sprout, grow and bloom. Maa aims to provide an educational stimulus for society by introducing his works - Maa can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Maa believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Maa should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.
Became an Author and a Scholar
In 1980, TianLiang Maa completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Maa was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Maa’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Maa was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News Publication “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Maa’s writings.
Authorship
Maa’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Maa was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Maa one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Maa’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.
Became an Academic and Film Director
Today, Maa is a professor at Space Time Life Research Academy, and a photographer, film director, and computer engineer now live and work in London.
Director Works:
FILMS:
Experimental Film “New Image for the Spring” © 1982
Documentary Film “Rayonnisme” © 2011
“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)
FASHION SHOWS:
New Image for the Spring of Shapely Models International © 1982
High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982
ART EXHIBITIONS:
The Cadillac Club International Fine Arts Exhibition © 1981
The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981
Musician Work:
MUSIC COMPOSITION:
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.
PHOTOGRAPHIC ALBUMS:
Portrait and Landscape in France © 2000
Portrait and Landscape in Scotland © 2001
Portrait and Landscape in England © 2009
Portrait at Queen Mary, University of London © 2010
Rayonism of London © 2011
Portrait at The University of Nottingham, United Kingdom © 2011
Snowy London © 2012
Portrait at King's College London © 2013
BOOKS:
Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.
“Album of the Cadillac Club International Fine Arts Exhibition” © 1981
“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981
“Album of New Image for the Spring of Shapely Models International” © 1982
“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982
“Romantic Carol” © 1982
Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985
新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985
New version of scenario original “The Soul's Sentimentalizing” (to be published)
「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Upright” (individual biography, to be published)
“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)
「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)
Research Interests:
University of Oxford
Research Studies in Archaeology:
Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.
National Taiwan University
Graduate Certificate,
Graduate Institute of Electrical Engineering:
Maa’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.
University of Glamorgan
M.Sc. Course,
Master of Science in Real Estate Appraisal:
Maa’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.
National Sun Yat-Sen University
Postgraduate Certificate,
Postgraduate Studies in Computing:
Maa’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.
Associations:
Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)
Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.
Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.
On 15 March 1989, Maa promoted and founded the Consortium Juridical Person Mr. TianLiang Maa Social Benefit Foundation 財團法人馬天亮先生社會公益基金會 in Taiwan. near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...
Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.
Honours:
Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.
中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.
On 26 August 1985, Maa was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.
Careers:
Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:
Academia,
Teaching and Research:
business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.
教學與研究：
企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和影片製作。
Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:
consultants of immigration, translations, and legal services.
永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：
移民事務，翻譯和法律服務。
Computer Hardware & Networking Engineer at Maa Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:
Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.
計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。
Film Director & Photographer at Photographer and Film Director (Shapely), 2 April 2007 to present in London, United Kingdom:
1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.
www.facebook.com/filmshapely/info
Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:
Social Reform in Taiwan
www.facebook.com/twreform/info
《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。TianLiang Maa (Theophilus Raynsford Mann) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.
Website
mtltwp.pixnet.net/album/set/1265174
photo.roodo.com/photos/mtltwp/albums/small/100469.html
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Maa was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.
Website
LINKS:
University of California, Berkeley
berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...
berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...
oskicat.berkeley.edu/record=b11283690~S1
University of Michigan
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WorldCat® Identities
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National Yang Ming University 國立陽明大學
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National Taiwan University of Science and Technology 國立臺灣科技大學
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國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引
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聲音藝術的審美角度, 大學雜誌, 天然
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為文化中心把脈, 幼獅文藝
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科學家與守財奴, 中國地方自治
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Continuing with the Xmas In July joy,here we have a giant mag o' joy from my pal Michele. I was REALLY stoked to get this cos I discovered a lot of great ads/layouts I have coveted in other people's Flickr streams over the years
You done good,girl!
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I collect African Art. I have about 200 pieces at this time. Through the years in order to support my hobby I have read a selection of books about African American, Afro-Caribbean and continental African culture and art.
It seems incredible to me that there are any churches in East Kent, at least parish churches, that I had yet to visit and photograph. Especially along Stone Street, which I thought that nks to churches and orchids I knew very well. And yet as I cross-referenced between John Vigar's book and the county A-Z, I saw more and more churches I had to visit.
And that brings us to Elmstead.
Elmstead is less a viallage and more a dog leg in a single track lane, and the church sits in the dog leg. Being a small place, surely it would have a small church? No, the church is large with two leat to chapels, and an extraordinary timber topped tower.
You reach Elmstone by taking tiny fork off Stone Street and following the narrowest of lanes, which has high banks and hedges both sides with few passing places. Down through woods, down steep hills crossing streams and up hills the other side, and all the while the road coated with a thick layer of mud, so that one hoped you were still on the road not having driven into a field.
In time I passed the village sign, and no missing the church, a large flint built church, and the triple gabled east end facing towards the road. Behind the tower was partially hidden, but I could already see the wooden upper part.
And it was open, and filled with much of interest, especially the stone altar in the south aisle.
---------------------------------------------
An extremely worthwhile church in remote countryside. The tower is an unusual shape, being almost twice as wide as it is deep and capped by a wooden upper storey with stumpy spire. The church consists of nave, aisles, chancel and equal length chapels. The nave is Norman: the original arch to the tower is still recognisable although a fourteenth-century replacement has been built inside it. At the same time the present arcade was built on the existing piers. In the north aisle is a medieval vestry screen, in front of which is a Norman font. There are very fine altar rails, each baluster looking like an eighteenth-century candlestick. Between the main altar and chapel is a simple thirteenth-century sedilia. The south chapel altar has a twelfth-century mensa which was discovered in the churchyard in 1956. The east window (1880) commemorates Arthur Honeywood who was killed in the Afghan war - only a dog survived and was given an award by Queen Victoria! Honeywood's ancestor, Sir John (d. 1781), is also remembered in the church by a splendid marble bust signed by Scheemakers
www.kentchurches.info/church.asp?p=Elmsted
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Parish Church. Late Cll or C12, C13 and C14, restored in 1877. Flint
with stone dressings. Plain tile roofs. West tower, nave with north
and south aisles, south porch, chancel with north and south chapels.
West tower: C13, with late Cll or C12 base: Medieval belfry. Single
stage, but north and south sides reduce in width about half way up
with plain-tile shoulders. Large stone north-west and south-west
quoins to lower half. Diagonal south-west buttress. Shingled timber-
framed belfry jettied to west. Splay-footed octagonal spire. Two
louvred three-light trefoil-headed windows to each face of belfry.
No tower windows to north or east. Broadly-pointed plain-chamfered
lancet towards top of west face, and another to south. Taller plain-
chamfered lancet West window. Plain-chamfered pointed-arched west doorway.
Nave: south elevation: continuous with south wall of tower base. C19
traceried three-light window. South aisle: C14 possibly with late Cll
or early C12 origins. Narrow and gabled, stopping short of west end nave.
Plinthless. Buttress towards east end. C14 or early C15 pointed west window
of two cinquefoil-headed lights, with tracery of vertical bars, and hoodmould.
One straight-headed C15 or C16 south window to east of porch, with two
cinquefoil-headed lights and rectangular hoodmould. South porch: medieval,
restored in C19. Coursed knapped flint. Gabled plain-tile roof.
Window with cambered head, to each side. Crown-post roof; two outer crown
posts plain. Broadly-chamfered rectangular central crown post with broach
stops and head braces. Chamfered tie-beams. Pointed-arched plain-chamfered
inner doorway with broach stops. Unchamfered pointed-arched outer doorway.
South chancel chapel: early C14. Continuous with south aisle, but with
chamfered stone plinth and lower eaves and ridge. East end flush with
chancel. Diagonal south-east buttress. Large straight-headed south window
with three cinquefoil-headed lights and moulded hoodmould. Similar two-
light east window. Chancel: C13, probably with late Cll or C12 origins.
Slightly narrower than nave. No plinth. Two buttresses. C15 or C16
untraceried east window with cambered head, three cinquefoil-headed lights,
and hoodmould. North chancel chapel: early C14. Flush with east end
of chancel. Plinthless. Diagonal north-east buttress. C14 pointed-arched
east window with three cinquefoil-headed lights, tracery of cusped intersecting
glazing bars with trefoils and quatrefoils, and with hoodmould. Pointed-
arched C14 north window with Y tracery and trefoil, without hoodmould.
North aisle: C14. More stone mixed with flint. Continuous with north
chancel chapel, and slightly overlapping tower. Plinthless. One untraceried
C15 or C16 north window, with cambered head, three cinquefoil-headed lights,
and hoodmould. Straight-headed west window with two cinquefoil-headed
lights and hoodmould. Small blocked plain-chamfered pointed-arched north
doorway. Rainwater heads dated 1877. Interior: Structure: two-bay early
C14 south arcade to nave, with doubly plain-chamfered pointed arches and
octagonal columns with moulded capitals and bases. Two-bay C14 north
arcade, similar to south arcade, but extending further to west and with
more intricately-moulded capitals. East end of south arcade rests on
late Cll or C12 pier of large ashlar blocks on plain-chamfered plinth,
and with top heavily corbelled to south side. Footings for further structure
to east and south. Small, probably pre-C14, stone quoins to east pier
of north arcade, capped by single block from which arch springs. Doubly
plain-chamfered pointed early C14 chancel arch, springing from moulded
rectangular capitals which break forwards unusually. Plain-chamfered
piers with broach stops. Two-bay early C16 north and south arcades to
chancel, with doubly hollow-chamfered four-centred arches and octagonal
columns with moulded capitals and bases. Early C14 pointed arch between
south chancel chapel and south aisle, with plain-chamfered inner order
and slightly ovolo-moulded outer order. Moulded rectangular capitals
slightly different from chancel-arch capitals, but similarly breaking
forwards under inner order of arch, each on image corbel. Piers slightly
hollow chamfered, with cushion stops to base and undercut trefoil to tops.
Doubly plain-chamfered pointed arch between north chancel chapel and north
aisle, springing from chamfered imposts which break forwards to centre
with rounded corbel under. Low, pointed C14 tower arch, with plain-chamfered
inner order springing from moulded semi-octagonal piers, and hollow-chamfered
outer order descending to ground with cushion and broach stops. Above
arch, exposed voussoirs of taller, broader, blocked, round-headed late
Cll or C12 tower arch. Roof: C19 crown-post roof to nave and north aisle.
Chancel and north chancel chapel roofs boarded in five cants. Plastered
barrel vault to south chancel chapel. Medieval crown-post roof to south,
with three cambered plain-chamfered tie-beams, with moulded octagonal
crown posts, sous-laces and ashlar pieces. Fittings: piscina in rectangular
recess towards east end of south chancel chapel. C13 piscina in moulded
recess with trefoiled head and moulded hoodmould, towards east end of
south wall of chancel. Image corbel to north wall of north chancel chapel.
Late Cll or C12 font, low, deep, octagonal, with two panels of blind
arcading to each side, circular central pier and eight slender perimeter
columns. Small C17 altar table. Hexagonal C17 pulpit with sunk moulded
panels, strapwork, fleur-de-lys frieze, and enriched cornice. Medieval
screen, probably of domestic origin, with close-studded partition under
moulded and brattished beam, across west end of north aisle. Laudian
altar rails with turned balusters. Monuments: Cartouche on south wall
of south chancel chapel, to Sir William Honeywood, d. 1748. Monument
on same wall, to Thomas Honeywood, d. 1622; grey-painted chalk in form
of triptych. Central section has moulded and pulvinated base, scrolled
base-plate and shield, and raised and moulded inscription panel in eared
surround, flanked by Composite columns. Above it, a recessed panel
with inverted scrolls, and triangular pediment with cherubs head and
achievements. Recessed flanking sections, each carved with angel in
husked surround, and with scrolled base plate and corniced pediment
with shields. Tablet on same wall, to Mary Honeywood, d. 1708, lettered
on a shroud with gilded fringe, cherubs' heads, and shield surmounted
by urn. Brass of a lady, part of a brass to Christopher Gay, d. 1507.
Monument on north wall of north chancel chapel, to William Honeywood,
d. 1669. Black marble inscription panel in a frame which breaks forwards
twice. Each back panel eared, the outer with inverted scrolls to base
and festoon to return sides. Festooned rectangular panel flanked by
acanthus consoles and with scrolled acanthus base plate under inscription
panel. Moulded cornice over oak-leaf frieze, breaking forwards three
times. Segmental pediment with achievements over central break. Monument
by Thomas Scheemakers on same wall, to Sir John Honeywood, d. 1781.
White marble. Rectangular inscription panel, flanked by reeded pilasters
which curve out at top to form consoles under flower paterae. Shaped
base plate, also with inscription. Moulded cornice surmounted by -sarcophagus
with bust above it, against grey marble obelisk back plate. (J. Jewman,
Buildings of England Series, North-east and East Kent, 1983 edn.)
Listing NGR: TR1178645546
www.britishlistedbuildings.co.uk/en-440965-church-of-st-j...
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ELMSTED
IS the next parish northward from Hastingligh lastdescribed, taking its name, as many other places do, which are recorded in the survey of Domesday, from the quantity of elms growing in it, elm signifying in Saxon, that tree, and stede, a place. The manor of Hastingligh claims over some part of this parish, which part is within the liberty of the duchy of Lancaster.
THIS PARISH is situated in a lonely unfrequented part of the country, above the down hills, in a healthy air. It lies mostly on high ground, having continued hill and dale throughout it. The soil is but poor, and in general chalk, and much covered with flints, especially in the dales, where some of the earth is of a reddish cast. The church stands on a hill in the middle of it, having a green, with the village near it, among which is the court-lodge: and at a small distance westward, Helchin-bouse, belonging to Sir John Honywood, but now and for some time past inhabited by the Lushingtons. Lower down in the bottom is Evington-court, in a dull ineligible situation, to which however the present Sir John Honywood has added much, and laid out some park-grounds round it. At a small distance is a small heath, called Evington-lees, with several houses round it. At the southern bounds of the parish lie Botsham, and Holt, both belonging to Sir John Honywood. At the north-east corner of it, near Stone-street, is a hamlet called Northlye, the principal farm in which belongs to Mr. Richard Warlee, gent. of Canterbury, about half a mile from which is Deane, or Dane manor-house; and still further Dowles-farm, belonging to Mr. John Rigden, of Faversham; near Stone-street is the manor of Southligh, now called Mizlings, by which name only it is now known here; and near the same street is Arundel farm, belonging to Thomas Watkinson Payler, esq. and at the southern extremity of the parish, the manor-house of Dunders, with the lands belonging to it, called the Park, formerly belonging to the Graydons, of Fordwich, of whom they were purchased, and are now the property of the right hon. Matthew Robinson Morris, lord Rokeby, who resides at Horton. There are but two small coppice woods in this parish, lying at some distance from each other, in the middle part of it.
There is a fair kept yearly in this parish on St. James's day, the 25th of July.
THE MANOR OF ELMSTED was in the year 811 bought by archbishop Wlfred, of Cenulf, king of Mercia, for the benefit of Christ-church, in Canterbury, L. S. A. which letters meant, that it should be free, and privileged with the same liberties that Adisham was, when given to that church. These privileges were, to be freed from all secular services, excepting the trinoda necessitas of repelling invasions, and the repairing of bridges and fortifications. (fn. 1)
There is no mention of this manor in the survey of Domesday, under the title of the archbishop's lands, and of those held of him by knight's service, and yet I find mention of its being held of him in several records subsequent to that time; for soon afterwards it appears to have been so held by a family who assumed their name from it, one of whom, Hamo de Elmested, held it of the archbishop, by knight's service. But they were extinct here before the middle of king Henry III,'s reign, when the Heringods were become possessed of it, as appears by the Testa de Nevil, bearing for their arms, Gules, three herrings erect, two and one, or; as they were formerly in the windows of Newington church, near Sittingborne. John de Heringod held it at his death in the 41st year of that reign. His grandson, of the same name, died in the next reign of king Edward I. without male issue, leaving three daughters his coheirs, of whom, Grace married Philip de Hardres, of Hardres, in this county; Christiana married William de Kirkby; and Jane married Thomas Burgate, of Suffolk: but he had before his death, by a deed, which bears the form of a Latin will, and, is without a date, settled this manor, with the other lands in this neighbourhood, on the former of them, Philip de Hardres, a man of eminent repute of that time, in whose successors the manor of Elmsted remained till the 13th year of King James I. when Sir Thomas Hardres sold the manor of Dane court, an appendage to this of Elmsted, in the north-east part of this parish, to Cloake, and the manor of Elmsted itself to Thomas Marsh, gent. of Canterbury, whose son ton, whose great-grandson of the same name, at his death left it to his two sons, Richard and John, the former of whom was of Faversham, and left an only daughter Elizabeth, married to Mr. James Taylor, of Rodmersham, who in right of his wife became possessed of his moiety of it, and having in 1787 purchased the other moiety of John Lushington, of Helchin, in this parish, (son of Richard above-mentioned) became possessed of the whole of this manor, and continues owner of it at this time.
THE MANOR OF DANE, now called Deane-court, above-mentioned, remained in the name of Cloake for some time afterwards, and in 1652 Mr. Samuel Cloake held it. It afterwards passed into the name of Elwes, in which it continued down to John Elwes, esq. of Marcham, in Berkshire, who died in 1789, and by will gave it to his nephew Thomas Timms, esq. the present owner of it.
THE YOKE OF EVINGTON is an estate and seat in the south-west part of this parish, over which the manor of Barton, near Canterbury, claims jurisdiction. The mansion of it, called Evington-court, was the inheritance of gentlemen of the same surname, who bore for their arms, Argent, a sess between three burganetts, or steel caps, azure; and in a book, copied out from antient deeds by William Glover, Somerset herald, afterwards in the possession of John Philipott, likewise Somerset, there was the copy of an old deed without date, in which William Fitzneal, called in Latin, Filius Nigelli, passed over some land to Ruallo de Valoigns, which is strengthened by the appendant testimony of one Robert de Evington, who was ancestor of the Evingtons, of Evington-court, of whom there is mention in the deeds of this place, both in the reigns of king Henry III. and king Edward I. After this family was extinct here, the Gays became possessed of it, a family originally descended out of France, where they were called Le Gay, and remained some time afterwards in the province of Normandy, from whence those of this name in Jersey and Guernsey descended, and from them again those of Hampshire, and one of them, before they had left off their French appellation, John le Gay, is mentioned in the leiger book of Horton priory, in this neighbourhood, as a benefactor to it. But to proceed; although Evington-court was not originally erected by the family of Gay, yet it was much improved by them with additional buildings, and in allusion to their name, both the wainscot and windows of it were adorned with nosegays. At length after the Gays, who bore for their arms, Gules, three lions rampant, argent, an orle of cross-croslets, fitchee, or. (fn. 2) had continued owners of this mansion till the beginning of the reign of king Henry VII. Humphry Gay, esq. alienated it to John Honywood, esq. of Sene, in Newington, near Hythe, and afterwards of St. Gregory's, Canterbury, where he died in 1557, and was buried in that cathedral.
The family of Honywood, antiently written Henewood, take their name from the manor of Henewood, in Postling, where they resided as early as Henry III.'s reign, when Edmund de Henewood, or Honywood, as the name was afterwards spelt, of that parish, was a liberal benefactor to the priory of Horton, and is mentioned as such in the leiger book of it. After which, as appears by their wills in the Prerogative-office, in Canterbury, they resided at Hythe, for which port several of them served in parliament, bearing for their arms, Argent, a chevron, between three hawks heads erased, azure; one of them, Thomas Honywood, died in the reign of king Edward IV. leaving a son John, by whose first wife descended the elder branch of this family, settled at Evington, and baronets; and by his second wife descended the younger branch of the Honywoods, seated at Petts, in Charing, and at Markshall, in Effex, which branch is now extinct. (fn. 3) John Honywood, esq. the eldest son of John above-mentioned, by his first wife, was the purchaser of Evington, where his grandson Sir Thomas Honywood resided. He died in 1622, and was buried at Elmsted, the burial place of this family. (fn. 4) He left by his first wife several sons and daughters; of the former, John succeeded him at Evington and Sene, and Edward was ancestor of Frazer Honywood, banker, of London, and of Malling abbey, who died s. p. in 1764. (fn. 5) Sir John Honywood, the eldest son, resided during his father's time at Sene, in Newington, and on his death removed to Evington. He served the office of sheriff in the 18th, 19th, and 20th years of king Charles I. Sir Edward Honywood, his eldest son, resided likewise at Evington, and was created a baronet on July 19, 1660. His great grandson Sir John Honywood, bart. at length in 1748, succeeded to the title and family estates, and afterwards resided at Evington, where he kept his shrievalty in 1752. On the death of his relation Frazer Honywood, esq. banker, of London, in 1764, he succeeded by his will to his seats at Malling abbey, and at Hampsted, in Middlesex, besides a large personal estate; after which he resided at times both here and at Hampsted, at which latter he died in 1781, æt. 71, and was buried with his ancestors in this church. He had been twice married; first to Annabella, daughter of William Goodenough, esq. of Langford, in Berk shire, whose issue will be mentioned hereafter; and secondly to Dorothy, daughter of Sir Edward Filmer, bart. of East Sutton, by whom he had two sons, Filmer Honywood, esq. of Marks-hall, in Essex, to which as well as other large estates in that county, and in this of Kent, he succeeded by the will of his relation Gen. Philip Honywood, and lately was M. P. for this county, and is at present unmarried; and John, late of All Souls college, Oxford, who married Miss Wake, daughter of Dr. Charles Wake, late prebendary of Westminster; and Mary, married to Willshire Emmett, esq. late of Wiarton. By his first wife Sir John Honywood had two sons and four daughters; William the eldest, was of Malling abbey, esq. and died in his father's life time, having married Elizabeth, daughter of Mr. Clack, of Wallingford, in Berkshire, by whom he had three sons and one daughter Annabella, married to R. G. D. Yate, esq of Gloucestershire; of the former, John was heir to his grandfather, and is the present baronet; William is now of Liminge, esq. and married Mary, sister of James Drake Brockman, esq. of Beechborough, and Edward married Sophia, daughter of the Rev. Mr. Long, of Suffolk. Edward, the second son, was in the army, and died without issue. The daughters were, Annabella, married to Edmund Filmer, rector of Crundal; and Thomasine, married to William Western Hugessen, esq. of Provenders, both since deceased. On Sir John Honywood's death in 1781, he was succeeded by his eldest grandson abovementioned, the present Sir John Honywood, bart. who resides at Evington, to which he has made great improvements and additions. He married Frances, one of the daughters of William, viscount Courtenay, by whom he has three daughters, Frances-Elizabeth, Charlotte-Dorothea, and Annabella-Christiana, and one son John, born in 1787. (fn. 6).
BOTTSHAM, antiently and more properly written Bodesham, is a manor in the western part of this parish. About the year 687 Swabert, king of Kent, gave among others, three plough-lands in a place called Bodesham, to Eabba, abbess of Minister, in Thanet, and in the reign of king Edward the Consessor, one Ælgeric Bigg gave another part of it to the abbey of St. Augustine, by the description of the lands called Bodesham, on condition that Wade, his knight, should possess them during his life. (fn. 7) The former of these continued in the monastery till the reign of king Canute, when it was plundered and burnt by the Danes. After which the church and lands of the monastery of Minster, and those of Bodesham among them, were granted to St. Augustine's monastery, and remained, together with those given as above-mentioned by Ælgeric Bigg, part of the possessions of it at the taking of the survey of Domesday, in which record it is thus described:
In Limowart left, in Stotinges hundred, Gaufrid holds Bodesham of the abbot. It was taxed at one suling. The arable land is two carucates, and there are, with eight borderers, wood for the pannage of fifteen hogs. In the time of king Edward the Confessor it was worth four pounds, and afterwards twenty shillings, now four pounds, A certain villein held it.
Hugh, abbot of St. Augustine, and his chapter, in the year 1110, granted to Hamo, steward of the king's houshold, this land of Bodesham, upon condition that he should, if there should be occasion, advise and assist him and his successors in any pleas brought against him by any baron, either in the county or in the king's court.
Hamo above-mentioned, whose surname was Crevequer, had come over into this kingdom with the Conqueror, and was rewarded afterwards with much land in this county, and was made sheriff of it during his life, from whence he was frequently stiled Hamo Vicecomes, or the sheriff. He lived till the middle of king Henry I.'s reign; and in his descendants it most probably remained till it came into the possession of the family of Gay, or Le Gay as they were sometimes written, owners of the yoke of Evington likewise, in which it continued till it was at length sold with it, in the beginning of Henry VII.'s reign, to Honywood, as has been fully mentioned before; in whose descendants it still remains, being now the property of Sir John Honywood, bart. of Evington.
IN THE REIGN of king Edward I. Thomas de Morines held half a knight's fee of the archbishop in Elmsted, which estate afterwards passed into the family of Haut, and in the reign of king Edward III. had acquired the name of the Manor Of Elmsted, alias SOUTHLIGH. In which family of Haut it continued down to Sir William Haut, of Bishopsborne, who lived in the reign of king Henry VIII. and left two daughters his coheirs, Elizabeth, married to Thomas Culpeper, of Bedgbury; and Jane, to Thomas Wyatt. The former of whom, in the division of their inheritance, (fn. 8) became possessed of it; from his heirs it passed by sale to Best, and from thence again to Rich. Hardres, esq. of Hardres, whose descendant Sir Tho. Hardres, possessed it in king James I.'s reign; at length, after some intermediate owners, it passed to Browning, whose descendant M. John Browning, of Yoklets, in Waltham, is the present owner of this manor.
There are no parochial charities. The poor constantly relieved are about thirty, casually seventeen.
Elmsted is within the Ecclesiastical Jurisdiction of the diocese of Canterbury, and deanry of Elham.
The church, which is dedicated to St. James, is a handsome building, consisting of three isles and three chancels, having a low pointed wooden steeple at the west end, in which are six bells. The chancels are open, one towards the other, the spaces between the pillars not being filled up, which gives the whole a light and airy appearance. In the middle chancel, which is dedicated to St. James, are memorials for the Taylors, who intermarried with the Honywoods, and for the Lushingtons, of Helchin; one for John Cloke, gent. of Northlye, obt. 1617. In the east window is a shield of arms, first and fourth, A lion rampant, or; second, On a fess, argent, three eros-croslets; third, obliterated. In another compartment of the window is the figure of an antient man sitting, in robes lined with ermine, a large knotted staff in his left hand. The north chancel is called the parish chancel, in which is an elegant monument, of white marble, with the bust of the late Sir John Honywood, bart.(a gentleman whose worthy character is still remembered with the highest commendation and respect, by all who knew him). He died much lamented by his neighbours and the country in general in 1781; and on the pavement are numbers of gravestones for the family of Honywood and their relatives. The south chancel, dedicated to St. John, belongs to Evington, in which there are several monuments, and numbers of gravestones, the pavement being covered with them, for the Honywood family, some of which have inscriptions and figures on brasses remaining on them. Underneath this chancel is a large vault, in which the remains of the family lie deposited. On the north side of this chancel is a tomb, having had the figures on it of a man between his two wives: and at each corner a shield of arms in brass for Gay. On the capital of a pillar at the east end of this tomb is this legend, in old English letters, in gold, which have been lately repaired: Pray for the sowlys of Xtopher Gay, Agnes and Johan his wifes, ther chylder and all Xtian sowlys, on whose sowlys Jhu have mcy; by which it should seem that he was the founder, or at least the repairer of this chancel. Underneath is carved a shield of arms of Gay. In the east window are two shields of arms, of modern glass, for Honywood. In the south isle is a monument for Sir William Honywood, bart. of Evington, obt. 1748. In the middle isle are several old stones, coffin shaped. William Philpot, of Godmersham, by will anno 1475, ordered that the making of the new seats, calledle pewis, in this church, should be done at his expence, from the place where St. Christopher was painted, to the corner of the stone wall on the north side of the church.
The church of Elmsted belonged to the priory of St. Gregory, in Canterbury, perhaps part of its original endowment by archbishop Lanfranc, in the reign of the Conqueror. It was very early appropriated to it, and was confirmed to the priory by archbishop Hubert, among its other possessions, about the reign of king Richard I. at which time this church, with five acres of arable, and five acres of wood, and the chapel of Dene, appear to have been esteemed as chapels to the adjoining church of Waltham, and the appropriation of it continued part of the possessions of the priory till the dissolution of it in king Henry VIII.'s reign, when it was surrendered into the king's hands, where this appropriation remained but a small time, for an act passed that year, to enable the king and the archbishop to make an exchange of estates, by which means it became part of the revenues of the see of Canterbury, and was afterwards demised by the archbishop, among the rest of the revenues of the above-mentioned priory, which had come to him by the above-mentioned exchange, in one great lease; under which kind of demise it has continued from time to time ever since. Philip, earl of Chesterfield, as heir to the Wottons, was lessee of the above estates, in which this parsonage was included; since whose decease in 1773, his interest in the lease of them has been sold by his executors to Geo. Gipps, esq. of Canterbury, who is the present lessee, under the archbishop, for them.
But the vicarage of this church seems never to have belonged to the priory of St. Gregory, and in the 8th year of Richard II. anno 1384, appears to have been part of the possessions of the abbot of Pontiniac, at which time it was valued at four pounds. How long it staid there, I have not found; but it became afterwards part of the possessions of the see of Canterbury, and remains so at this time, his grace the archbishop being the present patron of it.
¶The vicarage of Elmsted is endowed with the tenths of hay, silva cedua, mills, heifers, calves, chicken, pigs, lambs, wool, geese, ducks, eggs, bees, honey, wax, butter, cheese, milk-meats, flax, hemp, apples, pears, swans, pidgeons, merchandise, fish, onions, fowlings, also all other small tithes or obventions whatsoever within the parish; and also with all grass of gardens or other closes, vulgarly called homestalls, although they should be at any time reduced to arable; and the tithes of all and singular feedings and pastures, even if those lands so lot for feedings and pastures should be accustomed to be ploughed, as often and whensoever they should at any time be let for the use of pasture; which portion to the vicar was then valued at twelve marcs. (fn. 9)
It is valued in the king's books at 61. 13s. 4d. It is now a discharged living, of the clear yearly certified value of forty-five pounds. In 1587 it was valued at thirty pounds, communicants one hundred and eighty. In 1640 it was valued at ninety pounds, the same number of communicants. There was an antient stipend of ten pounds, payable from the parsonage to the vicar, which was augmented with the like sum by archbishop Juxon, anno 15 Charles II. to be paid by the lessee of the parsonage; which sum of twenty pounds continues at this time to be paid yearly by the lesse. There was a yearly pension of 1l. 6s. payable from the vicar of Elmsted to the priory of St. Gregory; which still continues to be paid by him to the archbishop's lessee here.
Gangtok is a municipality, the capital and the largest town of the Indian state of Sikkim. It also is the headquarters of the East Sikkim district. Gangtok is located in the eastern Himalayan range, at an elevation of 1,650 m. The town's population of 100,000 belongs to different ethnicities such as Nepali, Lepchas and Bhutia. Nestled within higher peaks of the Himalaya and enjoying a year-round mild temperate climate, Gangtok is at the centre of Sikkim's tourism industry.
Gangtok rose to prominence as a popular Buddhist pilgrimage site after the construction of the Enchey Monastery in 1840. In 1894, the ruling Sikkimese Chogyal, Thutob Namgyal, transferred the capital to Gangtok. In the early 20th century, Gangtok became a major stopover on the trade route between Lhasa in Tibet and cities such as Kolkata (then Calcutta) in British India. After India won its independence from Britain in 1947, Sikkim chose to remain an independent monarchy, with Gangtok as its capital. In 1975, after the integration with the union of India, Gangtok was made India's 22nd state capital.
The precise meaning of the name Gangtok is unclear, though the most popular meaning is "hill top". Today, Gangtok is a centre of Tibetan Buddhist culture and learning, with the presence of several monasteries, religious educational institutions, and centres for Tibetology.
HISTORY
Like the rest of Sikkim, not much is known about the early history of Gangtok. The earliest records date from the construction of the hermitic Gangtok monastery in 1716. Gangtok remained a small hamlet until the construction of the Enchey Monastery in 1840 made it a pilgrimage center. It became the capital of what was left of Sikkim after an English conquest in the mid 19th century in response to a hostage crisis. After the defeat of the Tibetans by the British, Gangtok became a major stopover in the trade between Tibet and British India at the end of the 19th century. Most of the roads and the telegraph in the area were built during this time.
In 1894, Thutob Namgyal, the Sikkimese monarch under British rule, shifted the capital from Tumlong to Gangtok, increasing the city's importance. A new grand palace along with other state buildings was built in the new capital. Following India's independence in 1947, Sikkim became a nation-state with Gangtok as its capital. Sikkim came under the suzerainty of India, with the condition that it would retain its independence, by the treaty signed between the Chogyal and the then Indian Prime Minister Jawaharlal Nehru. This pact gave the Indians control of external affairs on behalf of Sikkimese. Trade between India and Tibet continued to flourish through the Nathula and Jelepla passes, offshoots of the ancient Silk Road near Gangtok. These border passes were sealed after the Sino-Indian War in 1962, which deprived Gangtok of its trading business. The Nathula pass was finally opened for limited trade in 2006, fuelling hopes of economic boom.
In 1975, after years of political uncertainty and struggle, including riots, the monarchy was abrogated and Sikkim became India's twenty-second state, with Gangtok as its capital after a referendum. Gangtok has witnessed annual landslides, resulting in loss of life and damage to property. The largest disaster occurred in June 1997, when 38 were killed and hundreds of buildings were destroyed.
GEOGRAPHY
Gangtok is located at 27.3325°N 88.6140°E (coordinates of Gangtok head post office). It is situated in the lower Himalayas at an elevation of 1,650 m. The town lies on one side of a hill, with "The Ridge", a promenade housing the Raj Bhawan, the governor's residence, at one end and the palace, situated at an altitude of about 1,800 m, at the other. The city is flanked on east and west by two streams, namely Roro Chu and Ranikhola, respectively. These two rivers divide the natural drainage into two parts, the eastern and western parts. Both the streams meet the Ranipul and flow south as the main Ranikhola before it joins the Teesta at Singtam. Most of the roads are steep, with the buildings built on compacted ground alongside them.
Most of Sikkim, including Gangtok, is underlain by Precambrian rocks which contains foliated phyllites and schists; slopes are therefore prone to frequent landslides. Surface runoff of water by natural streams (jhora) and man-made drains has contributed to the risk of landslides. According to the Bureau of Indian Standards, the town falls under seismic zone-IV (on a scale of I to V, in order of increasing seismic activity), near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town from the distance. Mount Kanchenjunga 8,598 m - the world's third-highest peak - is visible to the west of the city. The existence of steep slopes, vulnerability to landslides, large forest cover and inadequate access to most areas have been a major impediment to the natural and balanced growth of the city.
There are densely forested regions around Gangtok, consisting of temperate, deciduous forests of poplar, birch, oak, and elm, as well as evergreen, coniferous trees of the wet alpine zone. Orchids are common, and rare varieties of orchids are featured in flower shows in the city. Bamboos are also abundant. In the lower reaches of the town, the vegetation gradually changes from alpine to temperate deciduous and subtropical. Flowers such as sunflower, marigold, poinsettia, and others bloom, especially in November and December.
CLIMATE
Gangtok features a monsoon-influenced subtropical highland climate. Because of its elevation and sheltered environment, Gangtok enjoys a mild, temperate climate all year round. Like most Himalayan towns, Gangtok has five seasons: summer, monsoons, autumn, winter and spring. Temperatures range from an average maximum of 22 °C in summer to an average minimum of 4 °C in winter. Summers (lasting from late April to June) are mild, with maximum temperatures rarely crossing 25 °C. The monsoon season from June to September is characterised by intense torrential rains often causing landslides that block Gangtok's land access to the rest of the country. Rainfall starts to rise from pre-monsoon in May, and peaks during the monsoon, with July recording the highest monthly average of 649.6 mm. In winter temperature averages between 4 °C and 7 °C. Snowfall is rare, and in recent times Gangtok has received snow only in 1990, 2004, 2005 and January 2011. Temperatures below freezing are also rare. During this season the weather can be unstable, and change abruptly from bright sunshine and clear skies to heavy rain within a couple of hours. During spring and autumn the weather is generally sunny and mild. Owing to its elevation, Gangtok is often enveloped in fog during the monsoon and winter months.
ECONOMY
The hospitality industry is the largest industry in Gangtok as the city is the main base for Sikkim tourism. Summer and spring seasons are the most popular tourist seasons. Many of Gangtok's residents are employed directly and indirectly in the tourism industry, with many residents owning and working in hotels and restaurants.
Ecotourism has emerged as an important economic activity in the region which includes trekking, mountaineering, river rafting and other nature oriented activities. An estimated 351,000 tourists visited Sikkim in 2007, generating revenue of about Rs 50 crores (Rs 500 millions).
The Nathula Pass, located about 50 km from Gangtok, used to be the primary route of the wool, fur and spice trade with Tibet and spurred economic growth for Gangtok till the mid-20th century. In 1962, after the border was closed during the Sino-Indian War, Gangtok fell into recession. The pass was reopened in 2006 and trade through the pass is expected to boost the economy of Gangtok. The Sikkim government is keen to open a Lhasa–Gangtok bus service via Nathula pass. Sikkim's mountainous terrain results in the lack of train or air links, limiting the area's potential for rapid industrial development. The government is the largest employer in the city, both directly and as contractors. Gangtok's economy does not have a large manufacturing base, but has a thriving Cottage industry in watch-making, country-made alcohol and handicrafts. Among the handicrafts are the handmade paper industry made from various vegetable fibres or cotton rags. The main market in Gangtok provides many of the state's rural residents a place to offer their produce during the harvest seasons. The majority of the private business community is made up of Marwaris and Biharis. As part of Sikkim, Gangtok enjoys the status of being an income-tax free region as per the state's 1948 Income tax law. As Sikkim is a frontier state, the Indian army maintains a large presence in the vicinity of Gangtok. This leads to a population of semi-permanent residents who bring money into the local economy. The Sikkim government started India's first online lottery Playwin to boost government income, but this was later closed by a ruling from the Sikkim High Court.
In 2013 premier Indian publishing company Thomson Digital opened its production unit in Gangtok. Thus becoming first MNC to venture there and paving path for future private companies to explore potential of young workforce of Gangtok.
CULTURE
Apart from the major religious festivals of Dashain, Tihar, Christmas, Holi etc., the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate the new year (Losar) with "Devil Dance" in January–February. The Maghe sankranti, Ram Navami are some of the important Nepalese festivals. Chotrul Duchen, Buddha Jayanti, the birthday of the Dalai Lama, Loosong, Bhumchu, Saga Dawa, Lhabab Duechen and Drupka Teshi are some other festivals, some distinct to local culture and others shared with the rest of India, Nepal, Bhutan and Tibet.
A popular food in Gangtok is the momo, a steamed dumpling containing pork, beef and vegetables cooked in a doughy wrapping and served with watery soup. Wai-Wai is a packaged snack consisting of noodles which are eaten either dry or in soup form. A form of noodle called thukpa, served in soup form is also popular in Gangtok. Other noodle-based foods such as the chowmein, thenthuk, fakthu, gyathuk and wonton are available. Other traditional Sikkimese cuisine include shah-phaley (Sikkimese patties with spiced minced meat in a crisp samosa-like case) and Gack-ko soup. Restaurants offer a wide variety of traditional Indian, continental and Chinese cuisines to cater to the tourists. Churpee, a kind of hard cheese made from cow's or yak's milk is sometimes chewed. Chhang is a local frothy millet beer traditionally served in bamboo tankards and drunk through bamboo or cane straws. Alcohol is cheap due to low excise duty in Sikkim. Beer, whiskey, rum and brandy are frequently consumed by both locals and non-locals.
Residents of Sikkim are music lovers and it is common to hear Western rock music being played in homes and restaurants. Hindi pop songs are also common. Indigenous Nepali rock, music suffused with a western rock beat and Nepali lyrics, is particularly popular.
Football (soccer), cricket and archery are the most popular sports in Gangtok. The Paljor Stadium, which hosts football matches, is the sole sporting ground in the city. Thangka - a notable handicraft - is an elaborately hand painted religious scroll in brilliant colours drawn on fabric hung in a monastery or a family altar and occasionally carried by monks in ceremonial processions. Chhaams are vividly costumed monastic dances performed on ceremonial and festive occasions, especially in the monasteries during the Tibetan new year.
CITY INSTITUTIONS
A centre of Buddhist learning and culture, Gangtok's most notable Buddhist institutions are the Enchey monastery, the Do-drul Chorten stupa complex and the Rumtek Monastery. The Enchey monastery is the city's oldest monastery and is the seat of the Nyingma order. The two-hundred-year-old baroque monastery houses images of gods, goddesses, and other religious artifacts. In the month of January, the Chaam, or masked dance, is performed with great fanfare. The Dro-dul Chorten is a stupa which was constructed in 1945 by Trulshik Rimpoché, head of the Nyingma order of Tibetan Buddhism. Inside this stupa are complete set of relics, holy books, and mantras. Surrounding the edifice are 108 Mani Lhakor, or prayer wheels. The complex also houses a religious school.
The Rumtek Monastery on the outskirts of the town is one of Buddhism's most sacred monasteries. The monastery is the seat of the Kagyu order, one of the major Tibetan sects, and houses some of the world's most sacred and rare Tibetan Buddhist scriptures and religious objects in its reliquary. Constructed in the 1960s, the building is modeled after a similar monastery in Lhasa, Tibet. Rumtek was the focus of international media attention in 2000 after the seventeenth Karmapa, one of the four holiest lamas, fled Lhasa and sought refuge in the monastery.
The Namgyal Institute of Tibetology, better known as the Tibetology Museum, houses a huge collection of masks, Buddhist scriptures, statues, and tapestries. It has over two hundred Buddhist icons, and is a centre of study of Buddhist philosophy.
The Thakurbari Temple, located in the heart of the city, established in 1935 on a prime piece of land donated by the then Maharaja of Sikkim is one of the oldest and best known Hindu temple in the city. The Ganesh Tok and the Hanuman Tok, dedicated to the Hindu gods Ganpati and Hanuman and housing important Hindu deities, are located in the upper reaches of the city. The Himalayan Zoological Park exhibits the fauna of the Himalayas in their natural habitats. The zoo features the Himalayan Black Bear, the barking deer, the snow leopard, the leopard cat, Tibetan wolf, Masked Palm Civet, red pandas and the spotted deer amongst the others. Jawaharlal Nehru Botanical Gardens, near Rumtek, houses many species of orchid and as many as fifty different species of tree, including many oaks.
EDUCATION
Gangtok's schools are either run by the state government or by private and religious organizations. Schools mainly use English and Nepali as their medium of instruction. The schools are either affiliated with the Indian Certificate of Secondary Education, Central Board of Secondary Education or the National Institute of Open Schooling. Notable schools include the Tashi Namgyal Academy, Paljor Namgyal Girls School, Taktse International School and Kendriya Vidyalaya.
Colleges conferring graduate degrees include Sikkim Government College, Sikkim Government Law College and Damber Singh College. Sikkim University established in 2007 is functioning in Gangtok; the university has been allotted land in neighbouring Yang Yang town for establishment of it own campus. The university offers a diverse range of courses and has a number of institutes affiliated to it. 8 km from here is the headquarters of the Sikkim Manipal University, which houses Sikkim Manipal Institute of Medical Sciences and Sikkim Manipal Institute of Technology. The Indira Gandhi National Open University also has a regional center in the city. There are other institutions offering diplomas in Buddhist literature, catering and other non-mainstream fields. District Institute of Education and Training and State Institute of Education conduct teacher training programs. Students usually go to large cities in the vicinity such as Siliguri or Kolkata in pursuit of higher education. Naropa University also oversees a semester abroad program located in Gangtok. Do not confuse with Sikkim University and Sikkim Manipal University. Both are different.
WIKIPEDIA
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1. The Lord of the Rings Trilogy by J. R. R. Tolkien
2. 1984 by George Orwell
3. Pride and Prejudice by Jane Austen
4. The Grapes of Wrath by John Steinbeck
5. To Kill a Mockingbird by Harper Lee
6. Jane Eyre by Charlotte Bronte
7. Wuthering Heights by Emily Bronte
8. A Passage to India by E. M. Forster
9. The Lord of the Flies by William Golding
10. Hamlet by William Shakespeare
11. A Bend in the River by V. S. Naipaul
12. The Great Gatsby by Scott Fitzgerald
13. The Catcher in the Rye by J. D. Salinger
14. The Bell Jar by Sylvie Plath
15. Brave New World by Aldous Huxley
16. The Diary of Anne Frank by Anne Frank
17. Don Quixote by Miduel de Cervantes
18. The Bible
19. The Canterbury Tales by Geoffrey Chaucer
20. Ulysses by James Joyce
21. The Quiet American by Graham Greene
22. Birdsong by Sebastian Faulke
23. Money by Martin Amis
24. Harry Potter Series by J. K. Rowling
25. Moby Dick by Herman Melville
26. The Wind in the Willows by Kenneth Grahame
27. His Dark Materials Trilogy by Philip Pullman
28. Anna Karenina by Leo Tolstoy
29. Alice´s Adventures in Wonderland by Lewis Caroll
30. Rebecca by Daphne du Maurier
31. The Curious Incident of the Dog in the Night-time by Mark Haddon
32. On the Road by Jack Kerouac
33. Heart of Darkness by Joseph Conrad
34. The Way We Live Now by Antony Trollope
35. The Outsider by Albert Camus
36. The Colour Purple by Alice Walker
37. Life of Pi by Yann Martel
38. Frankenstein by Mary Selley
39. The War of the Worlds by H. G. Wells
40. Man Without Woman by Ernest Hemingway
41. Gulliver´s Travels by Jonathan Swift
42. A Christmas Carol by Charles Dickens
43. Huckleberry Finn by Mark Twain
44. Robinson Crusoe by Daniel Dafoe
45. One Flew Over the Cockoo´s Nest by Ken Kesey
46. Catch 22 by Joseph Heller
47. The Count of Monte Cristo by Alexandre Dumas
48. Memoirs of a Geisha by Arthur Golden
49. The Divine Comedy by Alighieri Dante
50. The Picture of Dorian Gray by Oscar Wilde
"I've read hundreds of books about China over the decades," Donald Trump said in a recent interview with Xinhua, the official press agency of the People's Republic of China. "I know the Chinese. I've made a lot of money with the Chinese. I understand the Chinese mind."
latimesblogs.latimes.com/washington/2011/05/donald-trump-...
When later asked if he would care to list some of his favorite books about China, the billionaire mogul, an author himself of numerous books, proceeded to recite by memory his top twenty.
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2. On China by Henry Kissinger
3. Mao: The Untold Story by Jung Chang
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5. One Billion Customers by James McGregor
6. The Coming China Wars by Peter W. Navarro
7. The Beijing Consensus by Stefan Halper
8. China CEO by Juan Antonio Fernandez and Laurie Underwood
9. Poorly Made in China by Paul Midler
10. CHINA: Portrait of a People by Tom Carter
11. The Man Who Loved China by Simon Winchester
12. China Shakes the World by James Kynge
13. Mr. China by Tim Clissold
14. Country Driving by Peter Hessler
15. The Dragon's Gift by Deborah Brautigam
16. Factory Girls by Leslie T. Chang
17. The Heavenly Man by Brother Yun
18. 1421 by Gavin Menzies
19. Seven Years in Tibet by Heinrich Harrer
20. Battle Hymn of the Tiger Mother by Amy Chua
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Stephen tratando de ignorar la familia imposiblemente Tren de Madrid a Sevilla. 16 de octubre, 2021. Stephen tratando de ignorar la familia imposiblemente ruidosa en frente de nosotros.
Blog: sharonfrost.typepad.com/day_books
7 1/2 x 14 in double page spread; watercolor, ink, whatever on Moleskine soft cover notebook.
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en frente de nosotros. (Stephen trying to ignore the impossibly noisy family in front of us.)
Blog: sharonfrost.typepad.com/day_books
7 1/2 x 14 in double page spread; watercolor, ink, whatever on Moleskine soft cover notebook.
#seville #stephen #spain #moleskine
Gangtok is a municipality, the capital and the largest town of the Indian state of Sikkim. It also is the headquarters of the East Sikkim district. Gangtok is located in the eastern Himalayan range, at an elevation of 1,650 m. The town's population of 100,000 belongs to different ethnicities such as Nepali, Lepchas and Bhutia. Nestled within higher peaks of the Himalaya and enjoying a year-round mild temperate climate, Gangtok is at the centre of Sikkim's tourism industry.
Gangtok rose to prominence as a popular Buddhist pilgrimage site after the construction of the Enchey Monastery in 1840. In 1894, the ruling Sikkimese Chogyal, Thutob Namgyal, transferred the capital to Gangtok. In the early 20th century, Gangtok became a major stopover on the trade route between Lhasa in Tibet and cities such as Kolkata (then Calcutta) in British India. After India won its independence from Britain in 1947, Sikkim chose to remain an independent monarchy, with Gangtok as its capital. In 1975, after the integration with the union of India, Gangtok was made India's 22nd state capital.
The precise meaning of the name Gangtok is unclear, though the most popular meaning is "hill top". Today, Gangtok is a centre of Tibetan Buddhist culture and learning, with the presence of several monasteries, religious educational institutions, and centres for Tibetology.
HISTORY
Like the rest of Sikkim, not much is known about the early history of Gangtok. The earliest records date from the construction of the hermitic Gangtok monastery in 1716. Gangtok remained a small hamlet until the construction of the Enchey Monastery in 1840 made it a pilgrimage center. It became the capital of what was left of Sikkim after an English conquest in the mid 19th century in response to a hostage crisis. After the defeat of the Tibetans by the British, Gangtok became a major stopover in the trade between Tibet and British India at the end of the 19th century. Most of the roads and the telegraph in the area were built during this time.
In 1894, Thutob Namgyal, the Sikkimese monarch under British rule, shifted the capital from Tumlong to Gangtok, increasing the city's importance. A new grand palace along with other state buildings was built in the new capital. Following India's independence in 1947, Sikkim became a nation-state with Gangtok as its capital. Sikkim came under the suzerainty of India, with the condition that it would retain its independence, by the treaty signed between the Chogyal and the then Indian Prime Minister Jawaharlal Nehru. This pact gave the Indians control of external affairs on behalf of Sikkimese. Trade between India and Tibet continued to flourish through the Nathula and Jelepla passes, offshoots of the ancient Silk Road near Gangtok. These border passes were sealed after the Sino-Indian War in 1962, which deprived Gangtok of its trading business. The Nathula pass was finally opened for limited trade in 2006, fuelling hopes of economic boom.
In 1975, after years of political uncertainty and struggle, including riots, the monarchy was abrogated and Sikkim became India's twenty-second state, with Gangtok as its capital after a referendum. Gangtok has witnessed annual landslides, resulting in loss of life and damage to property. The largest disaster occurred in June 1997, when 38 were killed and hundreds of buildings were destroyed.
GEOGRAPHY
Gangtok is located at 27.3325°N 88.6140°E (coordinates of Gangtok head post office). It is situated in the lower Himalayas at an elevation of 1,650 m. The town lies on one side of a hill, with "The Ridge", a promenade housing the Raj Bhawan, the governor's residence, at one end and the palace, situated at an altitude of about 1,800 m, at the other. The city is flanked on east and west by two streams, namely Roro Chu and Ranikhola, respectively. These two rivers divide the natural drainage into two parts, the eastern and western parts. Both the streams meet the Ranipul and flow south as the main Ranikhola before it joins the Teesta at Singtam. Most of the roads are steep, with the buildings built on compacted ground alongside them.
Most of Sikkim, including Gangtok, is underlain by Precambrian rocks which contains foliated phyllites and schists; slopes are therefore prone to frequent landslides. Surface runoff of water by natural streams (jhora) and man-made drains has contributed to the risk of landslides. According to the Bureau of Indian Standards, the town falls under seismic zone-IV (on a scale of I to V, in order of increasing seismic activity), near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town from the distance. Mount Kanchenjunga 8,598 m - the world's third-highest peak - is visible to the west of the city. The existence of steep slopes, vulnerability to landslides, large forest cover and inadequate access to most areas have been a major impediment to the natural and balanced growth of the city.
There are densely forested regions around Gangtok, consisting of temperate, deciduous forests of poplar, birch, oak, and elm, as well as evergreen, coniferous trees of the wet alpine zone. Orchids are common, and rare varieties of orchids are featured in flower shows in the city. Bamboos are also abundant. In the lower reaches of the town, the vegetation gradually changes from alpine to temperate deciduous and subtropical. Flowers such as sunflower, marigold, poinsettia, and others bloom, especially in November and December.
CLIMATE
Gangtok features a monsoon-influenced subtropical highland climate. Because of its elevation and sheltered environment, Gangtok enjoys a mild, temperate climate all year round. Like most Himalayan towns, Gangtok has five seasons: summer, monsoons, autumn, winter and spring. Temperatures range from an average maximum of 22 °C in summer to an average minimum of 4 °C in winter. Summers (lasting from late April to June) are mild, with maximum temperatures rarely crossing 25 °C. The monsoon season from June to September is characterised by intense torrential rains often causing landslides that block Gangtok's land access to the rest of the country. Rainfall starts to rise from pre-monsoon in May, and peaks during the monsoon, with July recording the highest monthly average of 649.6 mm. In winter temperature averages between 4 °C and 7 °C. Snowfall is rare, and in recent times Gangtok has received snow only in 1990, 2004, 2005 and January 2011. Temperatures below freezing are also rare. During this season the weather can be unstable, and change abruptly from bright sunshine and clear skies to heavy rain within a couple of hours. During spring and autumn the weather is generally sunny and mild. Owing to its elevation, Gangtok is often enveloped in fog during the monsoon and winter months.
ECONOMY
The hospitality industry is the largest industry in Gangtok as the city is the main base for Sikkim tourism. Summer and spring seasons are the most popular tourist seasons. Many of Gangtok's residents are employed directly and indirectly in the tourism industry, with many residents owning and working in hotels and restaurants.
Ecotourism has emerged as an important economic activity in the region which includes trekking, mountaineering, river rafting and other nature oriented activities. An estimated 351,000 tourists visited Sikkim in 2007, generating revenue of about Rs 50 crores (Rs 500 millions).
The Nathula Pass, located about 50 km from Gangtok, used to be the primary route of the wool, fur and spice trade with Tibet and spurred economic growth for Gangtok till the mid-20th century. In 1962, after the border was closed during the Sino-Indian War, Gangtok fell into recession. The pass was reopened in 2006 and trade through the pass is expected to boost the economy of Gangtok. The Sikkim government is keen to open a Lhasa–Gangtok bus service via Nathula pass. Sikkim's mountainous terrain results in the lack of train or air links, limiting the area's potential for rapid industrial development. The government is the largest employer in the city, both directly and as contractors. Gangtok's economy does not have a large manufacturing base, but has a thriving Cottage industry in watch-making, country-made alcohol and handicrafts. Among the handicrafts are the handmade paper industry made from various vegetable fibres or cotton rags. The main market in Gangtok provides many of the state's rural residents a place to offer their produce during the harvest seasons. The majority of the private business community is made up of Marwaris and Biharis. As part of Sikkim, Gangtok enjoys the status of being an income-tax free region as per the state's 1948 Income tax law. As Sikkim is a frontier state, the Indian army maintains a large presence in the vicinity of Gangtok. This leads to a population of semi-permanent residents who bring money into the local economy. The Sikkim government started India's first online lottery Playwin to boost government income, but this was later closed by a ruling from the Sikkim High Court.
In 2013 premier Indian publishing company Thomson Digital opened its production unit in Gangtok. Thus becoming first MNC to venture there and paving path for future private companies to explore potential of young workforce of Gangtok.
CULTURE
Apart from the major religious festivals of Dashain, Tihar, Christmas, Holi etc., the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate the new year (Losar) with "Devil Dance" in January–February. The Maghe sankranti, Ram Navami are some of the important Nepalese festivals. Chotrul Duchen, Buddha Jayanti, the birthday of the Dalai Lama, Loosong, Bhumchu, Saga Dawa, Lhabab Duechen and Drupka Teshi are some other festivals, some distinct to local culture and others shared with the rest of India, Nepal, Bhutan and Tibet.
A popular food in Gangtok is the momo, a steamed dumpling containing pork, beef and vegetables cooked in a doughy wrapping and served with watery soup. Wai-Wai is a packaged snack consisting of noodles which are eaten either dry or in soup form. A form of noodle called thukpa, served in soup form is also popular in Gangtok. Other noodle-based foods such as the chowmein, thenthuk, fakthu, gyathuk and wonton are available. Other traditional Sikkimese cuisine include shah-phaley (Sikkimese patties with spiced minced meat in a crisp samosa-like case) and Gack-ko soup. Restaurants offer a wide variety of traditional Indian, continental and Chinese cuisines to cater to the tourists. Churpee, a kind of hard cheese made from cow's or yak's milk is sometimes chewed. Chhang is a local frothy millet beer traditionally served in bamboo tankards and drunk through bamboo or cane straws. Alcohol is cheap due to low excise duty in Sikkim. Beer, whiskey, rum and brandy are frequently consumed by both locals and non-locals.
Residents of Sikkim are music lovers and it is common to hear Western rock music being played in homes and restaurants. Hindi pop songs are also common. Indigenous Nepali rock, music suffused with a western rock beat and Nepali lyrics, is particularly popular.
Football (soccer), cricket and archery are the most popular sports in Gangtok. The Paljor Stadium, which hosts football matches, is the sole sporting ground in the city. Thangka - a notable handicraft - is an elaborately hand painted religious scroll in brilliant colours drawn on fabric hung in a monastery or a family altar and occasionally carried by monks in ceremonial processions. Chhaams are vividly costumed monastic dances performed on ceremonial and festive occasions, especially in the monasteries during the Tibetan new year.
CITY INSTITUTIONS
A centre of Buddhist learning and culture, Gangtok's most notable Buddhist institutions are the Enchey monastery, the Do-drul Chorten stupa complex and the Rumtek Monastery. The Enchey monastery is the city's oldest monastery and is the seat of the Nyingma order. The two-hundred-year-old baroque monastery houses images of gods, goddesses, and other religious artifacts. In the month of January, the Chaam, or masked dance, is performed with great fanfare. The Dro-dul Chorten is a stupa which was constructed in 1945 by Trulshik Rimpoché, head of the Nyingma order of Tibetan Buddhism. Inside this stupa are complete set of relics, holy books, and mantras. Surrounding the edifice are 108 Mani Lhakor, or prayer wheels. The complex also houses a religious school.
The Rumtek Monastery on the outskirts of the town is one of Buddhism's most sacred monasteries. The monastery is the seat of the Kagyu order, one of the major Tibetan sects, and houses some of the world's most sacred and rare Tibetan Buddhist scriptures and religious objects in its reliquary. Constructed in the 1960s, the building is modeled after a similar monastery in Lhasa, Tibet. Rumtek was the focus of international media attention in 2000 after the seventeenth Karmapa, one of the four holiest lamas, fled Lhasa and sought refuge in the monastery.
The Namgyal Institute of Tibetology, better known as the Tibetology Museum, houses a huge collection of masks, Buddhist scriptures, statues, and tapestries. It has over two hundred Buddhist icons, and is a centre of study of Buddhist philosophy.
The Thakurbari Temple, located in the heart of the city, established in 1935 on a prime piece of land donated by the then Maharaja of Sikkim is one of the oldest and best known Hindu temple in the city. The Ganesh Tok and the Hanuman Tok, dedicated to the Hindu gods Ganpati and Hanuman and housing important Hindu deities, are located in the upper reaches of the city. The Himalayan Zoological Park exhibits the fauna of the Himalayas in their natural habitats. The zoo features the Himalayan Black Bear, the barking deer, the snow leopard, the leopard cat, Tibetan wolf, Masked Palm Civet, red pandas and the spotted deer amongst the others. Jawaharlal Nehru Botanical Gardens, near Rumtek, houses many species of orchid and as many as fifty different species of tree, including many oaks.
EDUCATION
Gangtok's schools are either run by the state government or by private and religious organizations. Schools mainly use English and Nepali as their medium of instruction. The schools are either affiliated with the Indian Certificate of Secondary Education, Central Board of Secondary Education or the National Institute of Open Schooling. Notable schools include the Tashi Namgyal Academy, Paljor Namgyal Girls School, Taktse International School and Kendriya Vidyalaya.
Colleges conferring graduate degrees include Sikkim Government College, Sikkim Government Law College and Damber Singh College. Sikkim University established in 2007 is functioning in Gangtok; the university has been allotted land in neighbouring Yang Yang town for establishment of it own campus. The university offers a diverse range of courses and has a number of institutes affiliated to it. 8 km from here is the headquarters of the Sikkim Manipal University, which houses Sikkim Manipal Institute of Medical Sciences and Sikkim Manipal Institute of Technology. The Indira Gandhi National Open University also has a regional center in the city. There are other institutions offering diplomas in Buddhist literature, catering and other non-mainstream fields. District Institute of Education and Training and State Institute of Education conduct teacher training programs. Students usually go to large cities in the vicinity such as Siliguri or Kolkata in pursuit of higher education. Naropa University also oversees a semester abroad program located in Gangtok. Do not confuse with Sikkim University and Sikkim Manipal University. Both are different.
WIKIPEDIA
The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.
The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.
The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.
The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.
HISTORY
Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.
The caves are generally agreed to have been made in two distinct periods, separated by several centuries.
CAVES OF THE FIRST (SATAVAHANA) PERIOD
The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.
Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu
CAVES OF THE LATER OR VAKATAKA PERIOD
The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.
The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.
Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.
According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.
REDISCOVERY
On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.
Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.
PAINTINGS
Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".
Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.
All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.
In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.
COPIES
The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.
Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.
A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.
Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).
ARCHITECTURE
The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.
The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.
The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.
The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.
The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.
The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.
The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.
A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.
ICONOGRAPHY OF THE CAVES
In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).
The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.
The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.
CAVES
CAVE 1
Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.
The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.
This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.
Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.
CAVE 2
Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.
Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.
The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.
The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.
Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.
CAVE 4
The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".
The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.
CAVES 9-10
Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.
The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.
OTHER CAVES
Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.
Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.
SPINK´S DETAILED CHRONOLOGY
Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.
According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.
Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.
Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".
IMPACT ON MODERN INDIAN PAINTINGS
The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.
The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.
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Por alguna razón, pienso que Cortázar no le gustaba empanadas. No tengo ni idea si es verdad.
(For some reason, I have the idea that Cortázar didn't like empanadas. I have no idea if that's true.)
8 1/4 x 10 in. double-page Moleskine cahier spread; watercolor, ink, whatever, on paper.
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One of my Dad's best loved books from his long-distant childhood is "The Pokey Little Puppy." Not surprisingly, one of his favorite desserts is strawberry shortcake. Fortunately for him, Mrs Smilemoon enjoys making specialty desserts for people she loves.
Seen in 111 pictures in 2011 as my selection for "fruit".
3. dessert (as in food)
5. spicy
6. boat
9. puddles
10. favourite season
12. sad
15. Holiday/vacation
17. new
18. street
22. black and white
25. bridge
27. fruit
28. vegetable
31. down
32. steps/stairs
35. bokeh
38. big
39. earth
40. wind
41. fire
42. glass
43. numbers
44. sand
45. hand(s)
48. spooky
49. lock/key(s)
50. rustic
51. candle
52. sugar & spice
56. distance
57. wood
58. metal
61. body
62. books
64. vintage
66. hobby
68. motion
72. orange
74. black
75. jewelry
76. clothing
77. childrens toy
78. vehicle
79. bicycle
81. household appliance
84. straight line
89. food
91. portrait
92. celebration
93. flag
94. seat/bench
98. stranger
99. family
100. friend
103. in the workplace
104. household task
105. hot
106. favourite photographic topic/style
107. in the water
108. reminder of old times
110. on the road
St Peter's is situated opposite what is now Wallett's Court, a country hotel which charges an arm and a leg for B&B, but it looks nice enough and always seems to be busy. But, opposite is St Peter's, beside a small lay by-cum-car park. It is a small two cell church, with a low tower which doubles as the porch. Inside there is the rope for a single bell.
I will try to get back over the weekend, as tomorrow is being decorated now that Lent is coming to an end, and should look pretty as a picture.
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WEST CLIFFE
IS so called from its situation westward of the adjoining parish of St. Margaret at Cliffe last described, and to distinguish it from that of Cliff at Hoo, near Rochester.
THIS PARISH lies very high on the hills, and much exposed; it is partly inclosed and partly open, arable and pasture downs; it extends to the high chalk cliffs on the sea shore, and the South Foreland on them, where the light-house stands. The high road from Dover to Deal leads through it. Its greatest extent is from north to south, in the middle of which stands the church, and village adjoining to it. As well as the adjoining parishes it is exceedingly dry and healthy, the soil is mostly chalk, notwithstanding which there is some good and fertile land in it. The height and continuance of the hills, and the depth and spacious width of the valleys, added to a wildness of nature, which is a leading feature throughout this part of the country, contribute altogether to its pleasantness; and the variety of propects, as well over the adjoining country, as the sea, and the coast of France beyond it, are very beautiful.
THE MANOR OF WEST CLIFFE, alias WALLETTSCOURT, was, in the time of the Conqueror, part of those possessions with which he enriched his halfbrother Odo, bishop of Baieux, and earl of Kent, under the general title of whose lands it is thus entered in the survey of Domesday, taken in the 15th year of that reign:
Hugo (de Montfort) holds of the bishop, Westclive. It was taxed at two sulings. The arable land is. . . . . In demesne is one carucate, and seventeen villeins, having two carucates. In the time of king Edward the Con sessor it was worth eight pounds, when he received it six pounds, now eight pounds. Of this manor Hugo de Montfort holds two mills of twenty-eight shilings. Edric held it of king Edward.
Four years afterwards the bishop was disgraced, and all his possessions were confiscated to the crown, upon which this manor was granted to Hamon de Crevequer, a man of much note at that time, who was succeeded in it by the eminent family of Criol, and they continued in the possession of it in the reign of king Henry III. in the 48th year of which, John de Criol, younger son of Bertram, died possessed of it, leaving Bertram his son and heir, and he alienated it to Sir Gilbert Peche. He soon afterwards conveyed it to king Edward I. and Eleanor his queen, for the use of the latter, who died possessed of it in the 19th year of that reign. How long it afterwards continued in the crown I have not found; but in the 20th year of king Edward III. Gawin Corder held it by knight's service of the honor of Perch, viz. of the constabularie of Dover castle.
Sir Gawin Corder possessed this manor only for life, for the next year the king granted the reversion of it to Reginald de Cobham for his services, especially in France, being the son of John de Cobham, of Cobham, by his second wife Joane, daughter of Hugh de Nevill. (fn. 1) His son Reginald was of Sterborough castle, whence all his descendants were called of that place.
Reginald de Cobham, his son, possessed this manor, whose eldest surviving son Sir Thomas Cobham died possessed of this manor held in capite, in the 11th year of king Edward IV. leaving an only daughter and sole heir Anne, who carried it in marriage to Sir Edward Borough, of Gainsborough, in Lincolnshire, (fn. 2) the lands of whose grandson Thomas, lord Burgh, were disgavelled by the act passed in the 31st year of king Henry VIII. His son William, lord Burgh, succeeded to it, holding it in capite, and in the 15th year of queen Elizabeth alienated it to Mr. Thomas Gibbon, who resided here; and it should be observed that though the coat of arms assigned to the Gibbons, of Westcliffe, by Sir William Segar, Sable, a lion rampant, guardant, or, between three escallops, argent—bears a strong resemblance to that assigned by him to the Gibbons, of Rolvenden, and is identically the same as those allowed to the Gibbons of Frid, in Bethersden, who were undoubtedly a branch of those of Rolvenden, yet I do not find any affinity between them; but I should rather suppose, these of Westcliffe were descended of the same branch as those of Castleacre abbey, in Norfolk; Matthew, the eldest son of Thomas Gibbon, the purchaser of this manor, rebuilt this seat in 1627, as the date still remaining on it shews. He resided in it, as did his several descendants afterwards down to Tho. Gibbon, gent. (fn. 3) who in 1660 sold it to Streynsham Master, esq. and he alienated it to admiral Matthew Aylmer, afterwards in 1718 created lord Aylmer, of the kingdom of Ireland, whose descendant Henry, lord Aylmer, devised it to his youngest son the Hon. and Rev. John Aylmer, and he alienated it to George Leith, esq. of Deal, who passed it away by sale to the two daughters and coheirs of Mr. Thomas Peck, surgeon, of Deal; they married two brothers, viz. James Methurst Pointer, and Ambrose Lyon Pointer, gentlemen, of London, and they are now, in right of their wives, jointly entitled to this manor.
BERE, or BYER-COURT, as it is sometimes written, situated in the southern part of this parish, was once accounted a manor, and was parcel of the demesnes of a family of the same name; one of whom, William de Bere, was bailiff of Dover in the 2d and 4th years of king Edward I. After this name was extinct here, this manor passed into the name of Brockman, and from thence into that of Toke, a family who seem before this to have been for some time resident in Westcliffe, (fn. 4) and bore for their arms, Parted per chevron, sable and argent, three griffins heads, erased and counterchanged. John Toke, a descendant of the purchaser of this manor in the fourth generation, lived here in the reigns of king Henry V. and VI. as did his eldest son Thomas Toke, esq. who by Joane, daughter of William Goldwell, esq. of Godington, in Great Chart, whose heir-general she at length was, had three sons, Ralph, who succeeded him in the family seat of Bere; Richard, who died s. p. and John, the youngest, who had the seat and estate of Godington, where his descendants remain at this time. Ralph Toke, esq. the eldest son above-mentioned, resided at Bere in king Henry VIII.'s time, in whose descendants this manor continued till the latter end of the last century, when Nicholas Tooke, or Tuck, as the name came then to be spelt, dying possessed of it, his heirs conveyed it afterwards by sale to the trustees of George Rooke, esq. of St. Laurence, who died possessed of this estate, which had long before this lost all the rights of having ever been a manor, in 1739, s. p. leaving it to his widow Mrs. Frances Rooke, (fn. 5) who alienated it to Thomas Barrett, esq. of Lee, who died in 1757, and his only son and heir Thomas Barrett, esq. of Lee, is the present owner of it. (fn. 6)
SOLTON is an estate in the northern part of this parish, which was once accounted a manor; it was part of the possessions of Odo, bishop of Baieux, under the general title of whose lands it is entered in the survey of Domesday, as follows:
Hugo (de Montfort) holds Soltone of the bishop. It was taxed at one suling. The arable land is . . . . . In demesne there is one carucate, and three villeins, with one borderer, paying four shillings and seven pence. In the time of king Edward the Consessor, it was worth fifteen ponnds, and afterwards and now thirty shillings. In this manor Godric dwelt, and holds twenty acres as his own fee simple.
Four years after the taking of the above survey, the bishop was disgraced, and all his possessions were confiscated to the crown.
Soon after which this manor was granted to Jeffry de Peverel, and together with other lands elsewhere, made up the barony of Peverel, as it was then called, being held of the king in capite by barony, for the defence of Dover castle, to which it owed ward and service. Of the heirs of Jeffery de Peverel, this manor was again held by the family of Cramaville, by knight's service, and it appears by the escheat rolls, that Henry de Cramaville held it in capite at his death, in the 54th year of king Henry III. by yearly rent and ward to the castle of Dover; after which, though part of this estate came into the possession of the Maison Dieu hospital, in Dover, yet the manor and mansion of Solton became the property of the family of Holand, who bore for their arms, Parted per fess, sable and argent, three fleurs de lis, counterchanged. Henry Holand died possessed of this part of it in the 35th year of king Edward I. holding it in capite, as of the honor of Peverel, and it continued in that name till Henry Holand dying anno 10 Richard II. his daughter and heir Jane became possessed of it; after which it passed into the name of Frakners, and then again into that of Laurence, from whom it was conveyed to Finet, and Robert Finet resided here in queen Elizabeth's reign, being descended from John Finet, of Sienne, in Italy, of an antient family of that name there, who came into England with cardinal Campejus, anno 10 Henry VIII. They bore for their arms, Argent, on a cross engrailed, gules, five fleurs de lis of the field. His son Sir John Finet, master of the ceremonies to king James and king Charles I. likewise resided here, and died in 1641. He left by Jane his wife, daughter of Henry, lord Wentworth, two daughters and coheirs, Lucia and Finette, who became entitled to this manor, which at length was afterwards alienated to Matson, whose descendant Henry Matson, about the year 1720, devised it by his will, with other estates, to the value of one hundred and fifty pounds per annum, to the trustees of Dover harbour, for the use, benefit, and repair of it for ever, but the discharging of the trust in Mr. Matson's will being attended with many difficulties, his affairs were put into the court of chancery, and a decree was made, that the commissioners of Dover harbour should have Diggs-place, Solton, Singledge, and other lands, to make up the one hundred and fifty pounds per annum, they paying forty pounds a year out of these estates to the poor relations of his family, as long as any such of the name should remain according to the devise in his will, and the trustees above-mentioned, are at this time entitled to the fee of it.
There are no parochial charities. The poor constantly maintained are about sixteen, casually six.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Dover.
The church, which is dedicated to St. Peter, is small, consisting of only one isle and a chancel. In the chancel is a stone, about one foot square, (not the original one, I apprehend) to the memory of Matthew Gibbon the elder, son of Thomas Gibbon, who built Westcliffe house, and dying in 1629, was buried here. Service being performed in it only once a month, little care is taken of it. This church was given by queen Alianor, wife to king Edward I. together with one acre of land, and the advowson, with the chapels, tithes and appurtenances, to the prior and convent of Christ-church, in pure and perpetual alms, free from all secular service, among other premises, in exchange for the port of Sandwich, which was confirmed by king Edward I. After which, in 1327, anno 2 king Edward III. the parsonage of this church was appropriated to the almnery of the priory, for the sustaining of the chantry founded there by prior Henry de Estry. In which situation it remained till the dissolution of the priory, in the 31st year of king Henry VIII. when it was surrendered, among the other possessions of it; after which, this appropriation and the advowson of the vicarage were settled by the king in his 33d year, among other lands, on his new-erected dean and chapter of Canterbury, part of whose possessions they remain at this time.
On the sequestration of the possessions of deans and chapters, after the death of king Charles I. this parsonage was valued in 1650, by order of the state, when it appeared to consist of the parsonage-house, a large barn and yard, with the parsonage close, of three acres, and four acres lying in Westcliffe common field, together with the tithes of corn and grass, and all other small tithes within the parish, of the improved yearly value of sixty-two pounds. (fn. 7) The lessee repairs the chancel of the parsonage. Thomas Barrett, esq. of Lee, is the present lessee, on a beneficial lease.
The vicarage of Westcliffe is not valued in the king's books. In 1640 it was valued at ten pounds, communicants twenty. It is now of the clear yearly value of twenty-four pounds per annum, which is the augmented pension paid by the dean and chapter, the vicar not being entitled to any tithes whatever, nor even to the profits of the church-yard, all which are demised by the dean and chapter as part of the parsonage.
Maurice Callan, curate in 1466, was buried in this church, and by his will ordered his executors to pave the body of this church with paving tile.
www.british-history.ac.uk/report.aspx?compid=63585
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A great surprise meets the visitor who is lucky enough to gain admittance here! The church is entered by walking up a hill, but you actually step down into the interior as the hill drops away steeply to the north, with the church set into its ridge. A Norman flint church of nave, chancel and later south tower, it is a haven of peace and light. Much of the latter floods in through the huge Decorated west window (its lancet predecessors may be seen in the wall outside). The church has a rare interior indeed – box pews run down north and south walls and there is a huge alley between, designed for the benches that still survive dotted about the building. Box pews were rented; the benches were for the non-paying poor. In pride of position is the pulpit. All this woodwork dates from the early nineteenth century, although the chancel was refurnished in the 1877s by the Church Commissioners and is standard fare. The lovely east window, the stonework of which is surely of the 1870s, contains some Georgian coloured glass edging – most delightful. Beautifully cared for and much loved, it is a shame that it is not more accessible to the casual visitor.
This fun stack of books and suitcase will serve approximately 120 guests and cost $1,798.00
The gumpaste numbers are an additional $24.00
The post cards and airline tickets are an additional $75.00
The sculpted Volkswagen beetle topper is an additional $142.00
The sculpted hats are an additional $24.00 per hat
The Marines emblem is an additional $18.00
The wood-grain cake board is an additional $75.00
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
Although Japan had designed and manufactured a number of military aircraft before and during World War II, it was forbidden according to the Potsdam Declaration from engaging in the production of airplanes and other products that could be used to rearm a military. These restrictions, however, were lightened by the United States during the Korean War, opening up the possibility for a Japanese company to produce a civilian aircraft.
Actually a consortium of several different manufacturing companies and university professors, NAMC was founded in April 1957 by executives from Mitsubishi Heavy Industries, Fuji Heavy Industries, Shin Meiwa Manufacturing, Sumitomo, Japan Aircraft, Showa Aircraft, and Kawasaki Heavy Industries with the goal of designing and manufacturing a Japanese civilian turboprop airliner to replace the successful but aging Douglas DC-3. The resulting aircraft, the YS-11, a low-winged twin-turboprop-engine monoplane, capable of seating up to 60 passengers, became a successful civilian airliner.
On 30 August 1962, the first YS-11 prototype performed its maiden flight. Deliveries commenced on 30 March 1965 and commercial operations began the following month. The majority of orders for the type were issued from various Japanese airliners. While sales to such customers were swift in the YS-11's initial years of availability, this limited market soon became saturated, leading to a slump in demand. By the late 1970s, after producing several variations of the YS-11, NAMC hoped to introduce a jet airliner in order to replace and upgrade the primarily domestic operators and compete with those short-haul airliners being produced in the U.S. by companies such as Boeing and McDonnell Douglas.
This project was called YS-21 and work started in 1968. During the design phase, a high level of attention was paid to market research and operator concerns – even though this was almost exclusively limited to the domestic, Japanese market. Amongst other changes made, the prospective jetliner was increased in size, changing its maximum seating capacity from the YS-11’s 60 to at least 85 passengers in a five-abreast configuration, with a maximum of 100 seats in a tight single-class arrangement.
The aircraft’s general layout resembled the contemporary Boeing 737: a low-wing twin-jet airliner with a conventional tail and podded engines slung under the only slightly swept (just 25°at quarter chord) wings. However, the engines were not directly mounted under the wings, but rather in pods on pylons that set them apart from the wings’ undersurfaces. Fuel was stored within both the outer wings and within the lower fuselage. As a special feature, additional pylon-mounted tanks could be installed under the outer wings for extended range operations if so required.
Special care was taken to allow the aircraft to operate from the same smaller airfields as the YS-11, and various elements of the YS-21 were designed to maximize passenger comfort and operator convenience during operations on 2nd class airfields. One such measure was the rear entry door with built-in stairs that, while adding structural complexity, meant that mobile airport stairs were unnecessary for boarding. In order to ensure operations on smaller airfields and reduce ground pressure, the aircraft received, despite its compact size, four-wheel bogies on its main landing gear. The machine furthermore feature an autonomous power unit (APU) for operations independent from most airfield equipment.
However, a central problem of the YS-21’s development became the powerplant: there was no indigenous engine available to power the aircraft, and developing one at a timely schedule for the YS-21 program turned out to be prohibitively expensive and time-consuming. At one stage of development, NAMC had reportedly intended the YS-21 to be powered by a pair of Bristol Siddeley BS.75 turbofans. However, this selection was hotly contested by rival British engine manufacturer Rolls-Royce, who proposed their Rolls-Royce Spey Junior, a simplified version of the Rolls-Royce Spey.
The engine procurement from foreign sources caused a lot of debate, not only among the NAMC engineers, but also on a political level, since the YS-21 was intended to be a 100% domestic product. Eventually, pragmatism prevailed and the Pratt & Whitney JT8D-9 with thrust reversers and an output of 14,500 lbf (64.50 kN) was chosen, because it was, at the time of the YS-21’s development, to be built under license by Mitsubishi for the Kawasaki C-1 JASDF military jet transport aircraft. A compromise that more or less saved face of the project leaders and the political powers that promoted the aircraft.
A distinctive design trademark of the YS-21 became its engine pods: in order to gain as much ground clearance as possible and keep the landing gear short, the JT8s’ auxiliary installations were mounted to the engines’ sides, resulting in a noticeable bulge on the pods’ outer flanks and a noticeable oval air intake orifice.
Initial domestic market response was quite positive, mostly boosted by national pride, though, and NAMC tried to attract the interest of major national airlines (primarily JAL and ANA, but also smaller companies) and several foreign regional airlines, touting the YS-21 as the better alternative to the foreign Douglas DC-9 or Boeing 737. A few airlines, also from other countries, showed some initial interest but only ANA and JAL placed concrete orders. These were (mis)interpreted as a very positive sign, though, and production was prematurely greenlighted with only 15 firm orders and 10 options in the books.
This lack of interest could be, despite the YS-21’s qualities, contributed to several factors. The main influence was the oil crisis of the 1970s, but another factor was the YS-21’s limited capacity and range – suitable for domestic service in Japan with many short routes, but unattractive for many other potential users. At maximum payload, the aircraft's range was only a mere 1,700 km (a comparable early Boeing 737 had a range of 2.800km), and the optional underwing tanks did not help much since drag and extra weight almost entirely compensated for the potential increase in range. This inherent flaw resulted in a high refueling frequency that grounded the aircraft more often than other types and, as a further effect, relatively high operating costs.
Consequently, the YS-21 achieved no foreign sales, and beyond JAL and ANA as launch customers and main operators of the type, only Japan Transocean Air ordered four machines. With a total of only thirty-three sales and with one of the three prototypes refurbished and sold as the 11th YS-21 to ANA, the airliner represented a severe failure for NAMC and the Japanese commercial airliner industry. Plans for an enlarged version with a stretched fuselage for up to 120 passengers never left the drawing board, since both the domestic and the international markets for short and medium range passenger aircraft were already dominated by other types like the Boeing 727 and 737.
In service, the YS-21 was quickly nicknamed “Karigane” (かりがね; Wild Goose), due to its slender fuselage, the streamlined cockpit section that resembled a goose’s head on a long neck, and the engine nacelles under the rather straight wings, which reminded of the bird’s stretched feet upon landing. This nickname was never officially adopted, though, but frequently used by the crews and in public.
The YS-21 turned out to be a reliable and sturdy aircraft, popular among its crews for its good low speed handling. On 29 April 1995, the last YS-21s in service flew their last commercial flights. Throughout their combined cumulative operational lifetimes, the YS-21s accumulated a total of 1.18 mio. flight hours, during which 80.4 million passengers were carried across 1.3 mio. individual flights, without any accidents and an impressive 98% in-service reliability.
General characteristics:
Crew: 3
Capacity: 85 with 8,400 kg (18,519 lb) payload
Length: 32.40 m (106 ft 1 1/2 in)
Wingspan: 34.3 m (112 ft 6 in)
Height: 10.80 m (35 ft 4 1/2 in)
Wing area: 146.7 m2 (1,579 sq ft)
Empty weight: 22,200 kg (48,943 lb)
Max takeoff weight: 46,000 kg (101,413 lb)
Powerplant:
2× Mitsubishi-built Pratt & Whitney JT8D-9 low bypass turbofans, 64 kN (14,500 lbf) thrust each
Performance:
Maximum speed: 590 mph (950 km/h, 510 kn) at 6,100 m (20,000 ft)
Cruise speed: 470–530 mph (750–850 km/h, 400–460 kn) at 6,100 m (20,000 ft)
Range: 1,700 km (1,100 mi, 920 nmi)
Service ceiling: 12,000 m (39,000 ft)
Rate of climb: 16.7 m/s (3,300 ft/min) at 2,135 m (7,005 ft)
Takeoff roll: 1,859 m (6,099 ft)
Landing roll: 1,755 m (5,670 ft)
The kit and its assembly:
Even though I am not a fan of small-scale airliners, I have recently (and successfully) built two what-if conversions, and I still had the idea of this short-haul airliner in the back of my mind since my Il-60 airliner build. The latter was based on a Caravelle airliner and featured two turboprops on the wings in new nacelles as well as a low tail. However, when I built it, I already considered a similar conversion, just with podded jet engines under the wings like the Dassault Mercure or the Boeing 737.
I had based the Il-60 on the rather crappy Caravelle kit from Mastercraft, so that I switched this time to the new (but much more expensive) Amodel kit – in this case the Caravelle 10R model, which comes with proper JT8 engine pods.
Despite a completely new layout of the aircraft, I wanted to change as little as possible and use only few donor parts. In fact, the only additional/new parts are the radome (actually a propeller spinner from a Matchbox He 115, simply glued onto the Caravelle’s nose and blended into the fuselage with PSR) and longer landing gear struts, because the re-located engines under the wings called for a bigger ground clearance. The front leg was completely replaced (taken from a 1:200 Space Shuttle, but still with OOB wheels), while on the main struts only the legs were replaced with longer parts from a 1:72 F4U. A weird detail: the kit comes with separate struts and bogies, but this makes this surgery relatively easy. In order to change the profile of the aircraft I replaced the round fin tip with a square one, scratched with styrene sheet and PSR.
Lots of PSR went into the build, in part because of peculiar solutions the mold designers chose. For instance, the window section consists of three clear panels per side, to be glued into recesses on the flanks, which have back walls. The benefit of this construction is beyond me, because it just causes surface mess and calls for sanding and filling. Naturally, the three panels per side do not lie perfectly flat or even in their recesses, and they are in total 2mm too long for their intended openings…? WHY!? If Amodel had wanted a clean solution, they could (and should) have molded the complete fuselage halves as clear parts? Another weak point I came across was the windshield, which comes (Minicraft style) as a clear cockpit area section and seemed to belong to an altogether different aircraft – it did not fit into the respective fuselage opening at all and called for massive trimming and more PSR…
These problems with the clear parts almost ruined everything, and that’s a shame because the Amodel Caravelle is a nice kit of this airliner, with fine, recessed surface details and delicate details. Nevertheless, even though it is a modern mold the kit does not get together easily, a typical short-run affair without locator pins.
As a typical feature of my airliner builds, I added a vertical styrene tube in the fuselage’s center of gravity as a display holder adapter for the in-flight scenes.
Painting and markings:
I had a hard time figuring out a potential manufacturer and operator for this aircraft – placed into the Seventies time frame, there were many similar designs on the market, so why add another short-/medium range airliner with a rather limited capacity which would rather be a Sixties design? After long considerations I settled upon a Japanese aircraft – national pride and stubborn processes might certainly lead to such an aircraft, and the YS-11 shows that the idea is not far-fetched.
I also considered a fictional airline as operator, but when I checked options for an aftermarket decal sheet, I realized that the early ANA livery, the so-called “Mohican” scheme due to the blue dorsal stripe, featured a da Vinci helicopter as a logo. I never noticed this before or wasn’t able to identify it, and I found this badge so charming and weird that I eventually settled for ANA as the aircraft’s operator. After some more search I even found a decal sheet from 26decals for an ANA Boeing 767 from 2009 in a retro scheme, and I was also able to organize a Mohican livery sheet from a Hasegawa 1:200 Boeing 737, because the 767 fin emblems were simply oversized for the Caravelle’s fin.
Creating and adapting the early ANA scheme to the model was complicated, though. In an initial step I gave the model’s underside and the upper wing surfaces a coat of White Aluminum from the rattle can – I opted for this simple quasi-NMF finish because of its retro look. The upper fuselage became white, with the help of decal sheet material and enamel paint (Humbrol 22). The blue spine and the fin were also painted with a brush in French Blue (Modelmaster), which came close to the cheat lines’ blue tone from the retro 767 sheet – even though these are IMHO a bit dark. Some fine-tuning and decal trimming had to be done in order to make the livery work, though, but I think the result looks quite good – better than expected after this material mish-mash.
Once the basic livery had been applied, the windows were added with decals. The cockpit windows had to be improvised, since Amodel’s Caravelle sheet does not offer a decal option for the windscreen. But I am not sure if it would have matched the modified nose section at all? So I trimmed down the Boeing 767 windscreen from the 26decal sheet and improvised. The cabin windows were taken from the 767, too. I wanted a very different look from the Caravelle’s original triangular window rows, and with the 767 windows' rather oval shape and higher density, this worked well. It also makes the YS-21 look bigger than it actually is.
After that, the airline markings and some more details like walkways on the wings (created with generic decal strips from TL Modellbau) were added.
In a final step, the landing gear was finished and some more detail painting (position lights, exhausts and thrust reversers) was done, before the kit was sealed with an overall coat of gloss acrylic varnish for a clean and shiny look.
I am torn about the outcome of this build, esp. the Amodel base. After long waiting, I hoped for a decent Caravelle kit in 1:144 scale. It is basically there, but the weird window panel construction really ruins what could have been a crisp up-to-date offering. This does not ruin the model as such, but the panel solution is IMHO far from perfect and user-friendly. :(
The layout conversion into the 737-style YS-21 whif worked well, despite some problems, and I think there’s only little left of what reminds of the model’s Caravelle heritage. The ANA Mohican livery also looks stylish, it adds a nice retro touch to the aircraft, very Seventies (if not Sixties?). With the glossy and bright finish, the model even looks, from certain angles, like a vintage Chinese tin toy?
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Islamic holy books
From Wikipedia, the free encyclopedia
The Islamic holy books are the records which most of the Muslims believe were dictated by God to various prophets. They are the Suhuf Ibrahim (commonly the Scrolls of Abraham), the Tawrat (Torah), the Zabur (commonly the Psalms), the Injil (commonly the Gospel), and the Qur'an.
The words Taurat and Injil are not books, and are mentioned several times in the Qur'an itself. For example following ayat has these words with Kitab, meaning book:
He has sent down upon thee the Book with the truth, confirming what was before it, and He sent down the Torah and the Gospel aforetime, as guidance to the people, and He sent down the Salvation.(Qur'an 3:3-4 Arthur Arberry translation)
He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Tavrat and the Injeel aforetime, a guidance for the people, and He sent the Furqan. (Qur'an 3:3-4 Shakir translation)
Contents
1 Other possible books or prophets
2 The Qur'an's relationship to earlier books
3 Alteration of the holy books
4 See also
5 References
[edit] Other possible books or prophets
The Qur'an does not say that additional holy books were sent to other prophets, but one book with all prophets is mentioned in Quran, For example.: Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; (Qur'an 2:213)
.
It is not standard Islamic belief, but most of the muslims believe that all holy scriptures except the Qur'an have been altered from their original forms over time.[citation needed] The Qur'an mentions other prophets or messengers like Ibraheem (Abraham), Is'haq (Isaac), Isma'il (Ishmael), Lot, Yaqoob (Jacob), Joseph, Job, Dawud (David), Sulayman (Solomon), Musa (Moses), Harun (Aaron), Yunus (Jonah), Elisha, Zakariya (Zachariah), John and Isa (Jesus) and all prophets got one Al-kitab, 6:83-90.[citation needed]
[edit] The Qur'an's relationship to earlier books
Muslims believe in progressive revelation, that the revelation of God (Arabic: Allah) evolved with time and different groups of people. Thus, the Qur'an specified that the Injil abrogated the Tawrat and the Qur'an abrogated all the other books[citation needed]. . (It is silent in regard to the Zabur, but Muslims infer that the Zabur was abrogated by a successive revelation.[citation needed]. )
As an example, while the Qur'an acknowledges that the Torah prohibited working on the Sabbath, the Qur'an allows working and overrules it. In Muhammad's earlier years it was revealed to him, "O People of the Book! Ye have no ground to stand upon unless ye stand fast by the Torah, (and) the Gospel." Qur'an Surah 5.68. It was believed that their conversion to Islam would begin by devoutly following the earlier holy books.
[edit] Alteration of the holy books
Main article: Tahrif
This article may contain original research or unverified claims. Please improve the article by adding references. See the talk page for details. (January 2009)
Comparison of the Qur'an with the texts of the other holy books shows obvious disagreements: The Gospel (the Injil) disagrees with the Qur'an on whether Jesus is the Son of God and God incarnate, whether he died, and whether he is the way to the salvation of the soul. All three books are written from a human perspective while the Qur'an says they were revealed from God's perspective. Modern historians debate and question the divine inspiration of all these books including the Quran. Believers of the three monotheistic religions believe that for each of them God is the inspiration behind the holy books.
The first known Muslim to recognize this was Ibn Hazm, vizier of Spain and writer against Christians. He concluded that because they were in disagreement, the Bible (containing the Torah, Zabur, and Injil) must be wrong. However, knowing that the Qur'an states "believe in what hath been revealed to thee and what (scripture) was revealed before thee (the Torah and the Injil)," Qur'an Surah 4.162, he concluded, "Therefore, the present text must have been falsified by the Christians after the time of Muhammad."
Some scholars, such as Al-Ghazzali (?–1111 CE), disagreed. Ibn Kathir (1301–1372) wrote that the Jews did not alter the Torah, only their interpretation of the Torah:
The phrase "[they] displace words from (their) right places" means that they misinterpret them and understand them in a way that God did not intend, doing this deliberately and inventing lies against God.
For Muslims, in Deuteronomy 31:24-30 Moses predicted the corruption of the commandments by his own people after his death labeling them as stiff-necked and rebellious due to the horrible acts they committed during Moses' absence to meet God on Mount Sinai. This interpretation is not accepted by Christians or Jews. In other places Jesus condemned the act of the scribes and the Pharisees and accused them of hypocrisy and moral illnesses (see Luke 12:52, Luke 21:46-47.)
However, in the following 200 years, most scholars came to agree with Ibn Khazem, but they pushed the date of change earlier, before the time of Muhammad. Paul and Constantine were often blamed. In more modern times, the belief in such conspiracy has been downplayed and replaced with the idea that corruption came through many small changes by many copyists in the second and third centuries for the Injil. For Muslims, the changing of the Torah and Zabur was moved back to before the birth of Christianity and the earliest manuscripts known today. Currently, among Muslims, the alteration of the holy books is a virtually undisputed belief.
الكتب السماوية هي الكتب التي انزلها الله على أنبيائه ورسله(حسب الاعتقاد الاسلامي)، قال الله : {إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُوراً }[النساء : 163]
والكتب كما وردت في القرآن هي:
أولاً : الصحف (حسب الاعتقاد الاسلامي)( صحف إبراهيم و موسى ) : و لا يوجد لهذه الصحف أي مرجع سوى القرآن؛ قال القران:{ صُحُفِ إِبْرَاهِيمَ وَمُوسَى }[الأعلى : 19]
ثانياً : الزبور (حسب الاعتقاد الاسلامي)، قال القران : {.. وَآتَيْنَا دَاوُودَ زَبُوراً} [النساء : 163] .
ثالثاً : التوراة : التوراة(حسب الاعتقاد الاسلامي) هي الكتاب الذي أنزله الله على موسى والتوراة كتاب عظيم اشتمل على النور والهداية كما قال القران : [إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ](المائدة: 44). وقال القران : [ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَاماً عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلاً لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ] (الأنعام: 154). وكثيراً ما يقرن الله في القرآن بين التوراة والقرآن؛ وذلك لأنهما أفضل كتابين أنزلهما الله على خلقه. هذه باختصار هي حقيقة التوراة التي أنزلت على موسى . التوراة الموجودة اليوم : أما التوراة الموجودة اليوم فهي ما يطلق على الشريعة المكتوبة، كما يطلق لفظ (التلمود) على الشريعة الشفهية. والتوراة الموجودة اليوم تشتمل على خمسة أسفار وهي: 1 - سفر التكوين: ويتحدث هذا السفر عن خلق العالم، وظهور الإنسان، وطوفان نوح، وولادة إبراهيم إلى موت يوسف . 2 - سفر الخروج: ويتحدث عن حياة بني إسرائيل في مصر، منذ أيام يعقوب إلى خروجهم إلى أرض كنعان مع موسى ويوشع بن نون. 3 - سفر اللاويين: نسبة إلى لاوي بن يعقوب، وفي هذا السفر حديث عن الطهارة، والنجاسة، وتقديم الذبائح، والنذر، وتعظيم هارون وبنيه. 4 - سفر العدد: يحصي قبائل بني إسرائيل منذ يعقوب، وأفرادَهم ومواشيهم. 5 - سفر التثنية: وفيه أحكام، وعبادات، وسياسة، واجتماع، واقتصاد، وثلاثة خطابات لموسى .
رابعاً: الإنجيل(حسب الاعتقاد الاسلامي) :
هو الكتاب الذي أنزله الله على المسيح متمماً للتوراة، ومؤيداً لها، وموافقاً لها في أكثر الأمور الشرعية، يهدي إلى الصراط المستقيم، ويبين الحق من الباطل، ويدعو إلى عبادة الله وحده دون من سواه. هذا هو الإنجيل الذي أنزل على المسيح.
الإنجيل (حسب الاعتقاد المسيحي) : الكتاب المقدس لدى المسيحيين يشمل التوراة والأناجيل، ورسائل الرسل. وتسمى التوراة العهد القديم، وتسمى الأناجيل، ورسائل الرسل العهد الجديد. والاناجيل اربعة وهم
1- إنجيل يوحنَّا. 2- إنجيل مرقُس. 3- إنجيل مَتَّى. 4- إنجيل لُوقا. 4
خامساً : القرآن :
القرآن كلام الله(حسب الاعتقاد الاسلامي) ، منه بدأ وإليه يَعود ، تكلّم به ربنا على الحقيقة وأنزله على نبينا محمد صلى الله عليه وسلم خاتم الأنبياء والمرسلين وحيًا، وصدَّقه المؤمنون على ذلك حقا، وأيقنوا أنه كلام الله .
وقد سَمّى الله القرآن ( كلام الله ) فقال : ( وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ) [التوبة : 6].
وأخبر أنه أنزل القرآن ، وأنه نزّله تنْزِيلا ، فمن ذلك قوله القران : ( وَقُرْآَنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلاً ) [الإسراء : 106].
والقرآن هو (حسب الاعتقاد الاسلامي)آخر الكتب السماوية وهو خاتمها، وهو أطولها، وأشملها، وهو الحاكم عليها. قال الله : [وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقاً لِمَا بَيْنَ يَدَيْهِ مِنْ الْكِتَابِ وَمُهَيْمِناً عَلَيْهِ] (المائدة: 48). وقال : [وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ] (يونس: 37). وقال: [مَا كَانَ حَدِيثاً يُفْتَرَى وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ] (يوسف: 111). قال أهل التفسير في قوله تعالى [وَمُهَيْمِناً عَلَيْهِ]: مهيمناً وشاهداً على ما قبله من الكتب، ومصدقاً لها؛ يعني يصدق ما فيها من الصحيح، وينفي ما وقع فيها من تحريف، وتبديل، وتغيير، ويحكم عليها بالنسخ أو التقرير. ولهذا يخضع له كل متمسك بالكتب المتقدمة ممن لم ينقلب على عقبيه كما قال تبارك وتعالى : [الَّذِينَ آتَيْنَاهُمْ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ (52) وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ](القصص:52 ، 53 ). فالقرآن هو رسالة الله لجميع الخلق، وقد تكفل سبحانه [إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ] (الحجر: 9). ولا يقبل الله من أحد ديناً إلا ما جاء في هذا القرآن (حسب الاعتقاد الاسلامي). قال الشيخ ابن سعدي في قوله : [وَمُهَيْمِناً عَلَيْهِ] : أي مشتملاً على ما اشتملت عليه الكتب السابقة وزيادة في المطالب الإلهية، والأخلاق النفسية؛ فهو الكتاب الذي يتبع كل حق جاءت به الكتب، فأمر به، وحث عليه، وأكثر من الطرق الموصلة إليه. وهو الكتاب الذي فيه نبأ السابقين واللاحقين، وهو الكتاب الذي فيه الحكم والحكمة، والأحكام الذي عرضت عليه الكتب السابقة، فما شهد له بالصدق فهو المقبول، وما شهد له بالرد فهو مردود قد دخله التحريف والتبديل، وإلا لو كان من عند الله لم يخالفه .
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ويطلق القرآن على هذه الكتب لفظ الزبور كما ورد ذلك في القرآن:
{وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ }الأنبياء105
كما يسمي أحدها زبور {وَآتَيْنَا دَاوُودَ زَبُوراً }النساء163
Livres sacrés de l'islam
Les livres sacrés de l'islam.
La croyance musulmane tient pour sacré un certain nombre de livres. Ces livres sont issus, pour cette religion, d'un livre commun, appelé La Mère des livres'. De ce livre divin sont tirés les livres du monothéisme et seule une partie est communiquée aux hommes. Le Coran est l'un de ces livres, mais aussi les feuillets d'Abraham, le Pentateuque, appelé Tawrat, les écrits de Salomon et/ou David (appelé Zabur) et l'Injil.
Face aux différences entre le Coran et les autres livres sacrés, le consensus islamique veut que les écrits dont nous avons connaissance aujourd'hui ont été altérés de leur forme originelle. Il est fait allusion à ces modifications en plusieurs passage du Coran.
Ce document provient de « fr.wikipedia.org/wiki/Livres_sacr%c3%a9s_de_l'islam ».
see: Easwaramma the crown of Motherhood ~ Part 1
Part 2
The Flame And The Fire Become One
This vision and revelation was surely the fittest prelude to the mergence of that sacred ray in the Paramjyoti, the Supreme Flame, from which it had emerged. Swami, the embodiment of that Paramjyoti, himself disclosed the events and incidents of Easwaramma's last day, May 6, 1972, during one of his discourses on the 6th of May, the day dedicated to her memory. He said:
It was the day before her passing away and I suddenly asked her, in the midst of casual conversation, "Tell me, is there anything else you desire?" She said, "I have finished my pilgrimages to all the temples. I have seen the biggest temple of all and the God that resides there. I have no desire for anything more." But I knew that a small wish still lurked in a corner of her mind – she wished to give a gift to a granddaughter on her birthday. So I insisted that she should accept Rs. 500, go to the bazaar and buy whatever she wished. I sent her along with a companion and she returned happy with what she had bought.
On the 6th of May, 1983, Swami continued the narrative, speaking in greater detail of Easwaramma's Day of Deliverance:
This day is Easwaramma Day. The significance of the day is that it is celebrated as Children's Day, a day when little children are to be reminded of the ideal, a day when she presented an ideal. No one can escape death, but the aim of everyone should be to remind oneself at the time of death of the divine or have some holy or sacred thoughts. The importance of this day is known to many. There is a saying in Telugu: "The proof of the good is the way they die." Genuine devotion is evidenced during the last moments. I shall point out a small incident concerning the goodness of Easwaramma.
The summer classes were on at Bangalore. In the morning at 7:00 breakfast had to be served to the students. They went round with Nagara Sankeertan and returned at 6:00. I gave them Darshan at its close. Then I went for my bath. Meanwhile, Easwaramma had finished her bath. She drank her coffee as usual quite happily and took her seat on the inner veranda. All of a sudden proceeding to the bathroom, she cried out, "Swami, Swami, Swami!" At this, I responded, "Coming, coming." Within that period she breathed her last. What greater sign of goodness is needed? She had no need to be served and nursed. Swami will come to the memory at that time only for a very few. The mind will usually seek and stay on some object or the other, some jewelry or valuables.
The 'call' and the 'coming'
The Samadhi Mandir in Puttaparthi
From the ground floor she called, "Swami! Swami!" I replied, "Coming, coming," and she was gone. It was like the elephant's calling (Gajendra of Indian mythology) and the Lord proceeding to bless it – the two wires achieving connection, the release happening instantaneously.
This is the authentic consummation that life must strive for. Beside her at the time she had her daughter Venkamma and her granddaughter Sailaja but she called out only for Swami. Getting this yearning at the final moment is the fruit of holy purity. It is the sign of an ideal, adorable life. Such attitude must emerge of its own accord and not by means of some external force. Here is an example to learn from.
Every Child - A Darling Sathya
Truly, the whole life of Easwaramma is a shining example and ideal for Sai devotees to emulate. "Amazing love for Swami and constantly seeking happiness and welfare of others" – this is the summary of her life. She had a special love for children because in every child she saw Sathya hiding, inviting her to seek and succeed. Naturally, they cuddled in flocks around her. They watched with delight the twinkle in her eyes and the wrinkles on her cheeks and chin as she joked and laughed. They were amused and their attention was aroused when her gold and glass bangles jingled as she gesticulated, while stressing a point or underlining a caution. When she found a child chubby, she squeezed and pulled its cheeks to see the patch of pink, the thrill the impact lent to the angel face.
She could be easily inveigled into the narration of hair-raising or heart-warming tales in order to keep the children wrapped in excitement. Her pleasing pliant voice reproduced the screams of the kidnapped heroine, the wail of the wounded demon, the plaint of the frightened son, the roar of the victorious warrior, and the crooning of the child cast on the jungle track. In fact she was quick in adding to her repertory stories about Sai Baba of Shirdi and Swami.
The children watched the pictures she so realistically designed and described – the white umbrella with tassels of gold held over a pair of sandals, the emergence of the lion-faced God from the marble pillar of the royal audience hall, the dance of the child on the hood of an angry serpent. Easwaramma forgot her physical ailments, the deeper deprivations, and the assaults on her inner peace when engaged in storytelling. Invariably she rounded up the tales with emphatic words on humility and honesty, love and loyalty. These lessons were lapped up by the children for they were soaked in the syrup of her affection.
She appreciated the earnestness and enthusiasm of the young. Her grandsons were a bright lot and she insisted that they join higher classes and educate themselves to the utmost. She loved to encourage the sons and grandsons of others, too. She prevailed upon Swami to agree with her choice and send money to them to meet their tuition fees and the cost of books and boarding. She felt pained whenever she discovered that the dispatch had suffered delay. "The boys cannot study well now," she used to say, "they will be too worried to read in peace." When she found that a name had been dropped because the boy had left school, she tried to persuade the parents to keep him enrolled. To immortalize this warm love and moving concern she had for children, Swami established the Easwaramma High School within two months of her passing away in Puttaparthi. Every year hundreds of village children graduate from this school confident and conscientious to pursue higher studies and make their parents proud.
Lovable to all
Every Easwaramma Day Is A Children's Day
May 6th is also celebrated as Children's Day in all Sai Organizations throughout the country. Bal Vikas groups in every Sai Center perform songs, dances, and value games glorifying God and expressing their gratitude to the blessed Mother for having gifted them with the most precious possession of their lives, their Swami. In the divine presence too every year small children perform various plays and Swami lovingly showers them with gifts and love after their presentation.
Swami with the Bal Vikas children during Easwaramma Day celebrations in Brindavan
Lessons To Emulate
On almost every Easwaramma Day, Swami gives a discourse and lauds the devotion and love she held for him and the compassion and concern she showed towards others. In these discourses Swami has shared events which provided deeper insights into her noble life and character. For instance, on Easwaramma Day in 1999, Swami revealed:
The eternal inspiration
Once, on Shivaratri day, after I had completed My discourse and the Lingas were ready to emerge from My mouth, I sat on the chair and was in severe pain. Seeing Me suffering, Easwaramma got up from the gathering, came up to Me and said, "Swami, why do You suffer like this? Come inside, come inside." I said I would not come inside and rather than watch My suffering, she went inside. As soon as she left, Hiranyagarbha Linga emerged. All the devotees burst into thunderous applause. Hearing this, she came back, but by then the Linga had already emerged and I was showing it to the devotees. All the people got up to have a glimpse of the Linga. As a result, Easwaramma could not see it.
Next day she pleaded with Me to show the Linga to her. I said I had given it to somebody. But she said, "Swami, I have not seen. I want to see." I told her that she would see in the future anyway. She said, "I do not want to put You to inconvenience," and went away. She never had put Me to trouble any time. Whenever she asked Me for something she would come back and ask if she had given any trouble. To all the devotees who came she used to entreat not to cause any inconvenience to Swami. She used to be very much worried whenever any minister came to have My darshan. The situation in those days was such that even a policeman with a red cap was enough to frighten the villagers. Easwaramma used to be very much afraid of the ministers, thinking that they might cause some problem to Me. This was only the result of her sacred love for Me.
The Eternal Bond Of Love
They say great and noble souls never die but continue to inspire after death. Easwaramma was one such being who unceasingly is concerned about Swami even after her death. During a discourse on May 6, 2001, to the utter amazement of the audience Swami disclosed:
You may be aware or not, but even after thirty years of her passing away, Mother Easwaramma continues to express her love for Swami in a number of ways. Even to this day, she moves around in her physical body. At times she comes to Me and expresses her motherly concern for My well-being.
Once she cautioned Me not to accept a handkerchief from everybody. I told her that I had to accept when people offered it with devotion. She said, "Swami, no doubt there are crores of such noble persons. But there are also a few evil-minded persons who may smear poison on the handkerchief and offer it to You. This can prove dangerous when You use it to wipe your lips." I promised her that I would follow her advice.
Even to this day she makes her appearance in My room. The boys who sleep in My room have witnessed this. Whenever she comes and talks to Me, they sit up on their beds and listen. One day I asked the boys for a belt to keep the silk dhoti tight around My waist. The belt they gave Me had a shiny buckle and could be seen through the robe I wear. I did not want to use it lest people should think that Sai Baba wears a gold belt. After this, one day Easwaramma came to My room early in the morning and started talking to Me. Then Sathyajith, Sainath and Srinivas woke up and wanted to know with whom I was conversing. They wondered how anyone could enter My room since the lift was locked and the key was with them. Then I told that Griham Ammayi [Mother Easwaramma] had come. I showed them the belt that she gave me. It had no buckle. There are many such noble mothers in this world but Easwaramma was the chosen one. I chose her to be My mother [cheers]. That is the intimate relationship between Mother Easwaramma and Myself.
The Mother is alive today
Truly…The Crown Of Motherhood
So that is how intimate is the bond between Swami and Easwaramma. No doubt the crown of motherhood was acquired by Easwaramma as a reward for her accumulated goodness but in this life too she rose to those heights which made a laudable example of a great devotee of the Lord. Her love for him was unparalleled and as well as being an ideal wife, sister, mother, and grandmother, she was a constant source of support, inspiration and love for the village folk and the ever-expanding Sai family. The Lord chose her as his Mother not only as a reward for her past deeds but also, as Prof. Kasturi noted, "in appreciation of what she was capable of in this life." And with the Supreme Teacher to guide her, she learned every lesson Swami gave her with his glance, a word, a question, or a smile, and became a living saint radiating love and purity. Ultimately, the great soul we know as Easwaramma reached a state where she took every event and emotion, every thought and activity as a gem set doorway through which she could cognize the One.
Most of the content for this cover story is taken from Prof. Kasturi's book Easwaramma - The Chosen Mother. We have also interacted with several long time devotees of Bhagawan and integrated their experiences into the story.
- Heart2Heart Team
Source: Radio Sai E-Magazine, May 2006
media.radiosai.org/Journals/Vol_04/01MAY06/Easwaramma_cov...
Maxim Gorky
Alexei Maximovich Peshkov (Russian: Алексе́й Макси́мович Пешко́в or Пе́шков;[1] 28 March [O.S. 16 March] 1868 – 18 June 1936), primarily known as Maxim Gorky (Russian: Макси́м Го́рький), was a Russian and Soviet writer, a founder of the socialist realism literary method, and a political activist.[2] He was also a five-time nominee for the Nobel Prize in Literature.[3] Around fifteen years before success as a writer, he frequently changed jobs and roamed across the Russian Empire; these experiences would later influence his writing. Gorky's most famous works were The Lower Depths (1902), Twenty-six Men and a Girl (1899), The Song of the Stormy Petrel (1901), My Childhood (1913–1914), Mother (1906), Summerfolk (1904) and Children of the Sun (1905). He had an association with fellow Russian writers Leo Tolstoy and Anton Chekhov; Gorky would later mention them in his memoirs.
Gorky was active with the emerging Marxist social-democratic movement. He publicly opposed the Tsarist regime, and for a time closely associated himself with Vladimir Lenin and Alexander Bogdanov's Bolshevik wing of the party. For a significant part of his life, he was exiled from Russia and later the Soviet Union. In 1932, he returned to the USSR on Joseph Stalin's personal invitation and lived there until his death in June 1936.
Contents
1 Life
1.1 Early years
1.2 Political and literary development
1.3 Capri years
1.4 Return from exile
1.5 Povolzhye famine
1.6 Second exile
1.7 Death of Lenin
1.8 Return to Russia: last years
1.9 Apologist for the gulag
1.10 Hostility to gays
1.11 Conflicts[citation needed] with Stalinists
1.12 Death
2 Depictions and adaptations
3 Selected works
3.1 Novels
3.2 Novellas
3.3 Short stories
3.4 Drama
3.5 Non-fiction
3.6 Collections
4 See also
5 Notes
6 Sources
7 Further reading
8 External links
Life
Early years
Born as Alexei Maximovich Peshkov on 28 March [O.S. 16 March] 1868, in Nizhny Novgorod, Gorky became an orphan at the age of eleven. He was brought up by his grandmother[2] and ran away from home at the age of twelve in 1880. After an attempt at suicide in December 1887, he travelled on foot across the Russian Empire for five years, changing jobs and accumulating impressions used later in his writing.[2]
As a journalist working for provincial newspapers, he wrote under the pseudonym Иегудиил Хламида (Jehudiel Khlamida).[4] He started using the pseudonym "Gorky" (from горький; literally "bitter") in 1892, when his first short story, "Makar Chudra", was published by the newspaper Kavkaz (The Caucasus) in Tiflis, where he spent several weeks doing menial jobs, mostly for the Caucasian Railway workshops.[5][6][7] The name reflected his simmering anger about life in Russia and a determination to speak the bitter truth. Gorky's first book Очерки и рассказы (Essays and Stories) in 1898 enjoyed a sensational success, and his career as a writer began. Gorky wrote incessantly, viewing literature less as an aesthetic practice (though he worked hard on style and form) than as a moral and political act that could change the world. He described the lives of people in the lowest strata and on the margins of society, revealing their hardships, humiliations, and brutalisation, but also their inward spark of humanity.[2]
Political and literary development
Anton Chekhov and Gorky. 1900, Yalta
Gorky's reputation grew as a unique literary voice from the bottom strata of society and as a fervent advocate of Russia's social, political, and cultural transformation. By 1899, he was openly associating with the emerging Marxist social-democratic movement, which helped make him a celebrity among both the intelligentsia and the growing numbers of "conscious" workers. At the heart of all his work was a belief in the inherent worth and potential of the human person. In his writing, he counterposed individuals, aware of their natural dignity, and inspired by energy and will, with people who succumb to the degrading conditions of life around them. Both his writings and his letters reveal a "restless man" (a frequent self-description) struggling to resolve contradictory feelings of faith and scepticism, love of life and disgust at the vulgarity and pettiness of the human world.[citation needed]
In 1916, Gorky said that the teachings of the ancient Jewish sage Hillel the Elder deeply influenced his life: "In my early youth I read...the words of...Hillel, if I remember rightly: 'If thou art not for thyself, who will be for thee? But if thou art for thyself alone, wherefore art thou'? The inner meaning of these words impressed me with its profound wisdom...The thought ate its way deep into my soul, and I say now with conviction: Hillel's wisdom served as a strong staff on my road, which was neither even nor easy. I believe that Jewish wisdom is more all-human and universal than any other; and this not only because of its immemorial age...but because of the powerful humaneness that saturates it, because of its high estimate of man."[8]
He publicly opposed the Tsarist regime and was arrested many times. Gorky befriended many revolutionaries and became a personal friend of Vladimir Lenin after they met in 1902. He exposed governmental control of the press (see Matvei Golovinski affair). In 1902, Gorky was elected an honorary Academician of Literature, but Tsar Nicholas II ordered this annulled. In protest, Anton Chekhov and Vladimir Korolenko left the Academy.[9]
Leo Tolstoy with Gorky in Yasnaya Polyana, 1900
From 1900 to 1905, Gorky's writings became more optimistic. He became more involved in the opposition movement, for which he was again briefly imprisoned in 1901. In 1904, having severed his relationship with the Moscow Art Theatre in the wake of conflict with Vladimir Nemirovich-Danchenko, Gorky returned to Nizhny Novgorod to establish a theatre of his own.[10] Both Konstantin Stanislavski and Savva Morozov provided financial support for the venture.[11] Stanislavski believed that Gorky's theatre was an opportunity to develop the network of provincial theatres which he hoped would reform the art of the stage in Russia, a dream of his since the 1890s.[11] He sent some pupils from the Art Theatre School—as well as Ioasaf Tikhomirov, who ran the school—to work there.[11] By the autumn, however, after the censor had banned every play that the theatre proposed to stage, Gorky abandoned the project.[11]
As a financially successful author, editor, and playwright, Gorky gave financial support to the Russian Social Democratic Labour Party (RSDLP), as well as supporting liberal appeals to the government for civil rights and social reform. The brutal shooting of workers marching to the Tsar with a petition for reform on 9 January 1905 (known as the "Bloody Sunday"), which set in motion the Revolution of 1905, seems to have pushed Gorky more decisively toward radical solutions. He became closely associated with Vladimir Lenin and Alexander Bogdanov's Bolshevik wing of the party, with Bogdanov taking responsibility for the transfer of funds from Gorky to Vpered.[12] It is not clear whether he ever formally joined, and his relations with Lenin and the Bolsheviks would always be rocky. His most influential writings in these years were a series of political plays, most famously The Lower Depths (1902). While briefly imprisoned in Peter and Paul Fortress during the abortive 1905 Russian Revolution, Gorky wrote the play Children of the Sun, nominally set during an 1862 cholera epidemic, but universally understood to relate to present-day events. He was released from the prison after a European-wide campaign, which was supported by Marie Curie, Auguste Rodin and Anatole France, amongst others.[13]
In 1906, the Bolsheviks sent him on a fund-raising trip to the United States with Ivan Narodny. When visiting the Adirondack Mountains, Gorky wrote Мать (Mat', Mother), his notable novel of revolutionary conversion and struggle. His experiences in the United States—which included a scandal over his travelling with his lover (the actress Maria Andreyeva) rather than his wife—deepened his contempt for the "bourgeois soul" but also his admiration for the boldness of the American spirit.[citation needed]
Capri years
In 1909–1911 Gorky lived on the island of Capri in the burgundy-coloured "Villa Behring".
From 1906 to 1913, Gorky lived on the island of Capri in southern Italy, partly for health reasons and partly to escape the increasingly repressive atmosphere in Russia.[2] He continued to support the work of Russian social-democracy, especially the Bolsheviks and invited Anatoly Lunacharsky to stay with him on Capri. The two men had worked together on Literaturny Raspad which appeared in 1908. It was during this period that Gorky, along with Lunacharsky, Bogdanov and Vladimir Bazarov developed the idea of an Encyclopedia of Russian History as a socialist version of Diderot's Encyclopedia. During a visit to Switzerland, Gorky met Lenin, who he charged spent an inordinate amount of his time feuding with other revolutionaries, writing: "He looked awful. Even his tongue seemed to have turned grey".[14] Despite his atheism,[15] Gorky was not a materialist.[16] Most controversially, he articulated, along with a few other maverick Bolsheviks, a philosophy he called "God-Building" (богостроительство, bogostroitel'stvo),[2] which sought to recapture the power of myth for the revolution and to create a religious atheism that placed collective humanity where God had been and was imbued with passion, wonderment, moral certainty, and the promise of deliverance from evil, suffering, and even death. Though 'God-Building' was ridiculed by Lenin, Gorky retained his belief that "culture"—the moral and spiritual awareness of the value and potential of the human self—would be more critical to the revolution's success than political or economic arrangements.
Return from exile
An amnesty granted for the 300th anniversary of the Romanov dynasty allowed Gorky to return to Russia in 1913, where he continued his social criticism, mentored other writers from the common people, and wrote a series of important cultural memoirs, including the first part of his autobiography.[2] On returning to Russia, he wrote that his main impression was that "everyone is so crushed and devoid of God's image." The only solution, he repeatedly declared, was "culture".
After the February Revolution, Gorky visited the headquarters of the Okhrana (secret police) on Kronversky Prospekt together with Nikolai Sukhanov and Vladimir Zenisinov.[17] Gorky described the former Okhrana headquarters, where he sought literary inspiration, as derelict, with windows broken, and papers lying all over the floor.[18] Having dinner with Sukhanov later the same day, Gorky grimly predicated that revolution would end in "Asiatic savagery".[19] Initially a supporter of the Socialist-Revolutionary Alexander Kerensky, Gorky switched over to the Bolsheviks after the Kornilov affair.[20] In July 1917, Gorky wrote his own experiences of the Russian working class had been sufficient to dispel any "notions that Russian workers are the incarnation of spiritual beauty and kindness".[21] Gorky admitted to feeling attracted to Bolshevism, but admitted to concerns about a creed that made the entire working class "sweet and reasonable-I had never known people who were really like this".[22] Gorky wrote that he knew the poor, the "carpenters, stevedores, bricklayers", in a way that the intellectual Lenin never did, and he frankly distrusted them.[22]
During World War I, his apartment in Petrograd was turned into a Bolshevik staff room, and his politics remained close to the Bolsheviks throughout the revolutionary period of 1917. On the day after the Bolshevik coup of 7 November 1917, Gorky observed a gardener working the Alexander Park who had cleared snow during the February Revolution while ignoring the shots in the background, asked people during the July Days not to trample the grass and was now chopping off branches, leading Gorky to write that he was "stubborn as a mole, and apparently as blind as one too".[23] Gorky's relations with the Bolsheviks became strained, however, after the October Revolution. One contemporary remembered at how Gorky would turn "dark and black and grim" at the mere mention of Lenin.[24] Gorky wrote that Lenin together with Trotsky "have become poisoned with the filthy venom of power", crushing the rights of the individual to achieve their revolutionary dreams.[24] Gorky wrote that Lenin was a "cold-blooded trickster who spares neither the honor nor the life of the proletariat. ... He does not know the popular masses, he has not lived with them".[24] Gorky went on to compare Lenin to a chemist experimenting in a laboratory with the only difference being the chemist experimented with inanimate matter to improve life while Lenin was experimenting on the "living flesh of Russia".[24] A further strain on Gorky's relations with the Bolsheviks occurred when his newspaper Novaya Zhizn (Новая Жизнь, "New Life") fell prey to Bolshevik censorship during the ensuing civil war, around which time Gorky published a collection of essays critical of the Bolsheviks called Untimely Thoughts in 1918. (It would not be re-published in Russia until after the collapse of the Soviet Union.) The essays call Lenin a tyrant for his senseless arrests and repression of free discourse, and an anarchist for his conspiratorial tactics; Gorky compares Lenin to both the Tsar and Nechayev.[citation needed]
"Lenin and his associates," Gorky wrote, "consider it possible to commit all kinds of crimes ... the abolition of free speech and senseless arrests."[25]
In 1921, he hired a secretary, Moura Budberg, who later became his unofficial wife. In August 1921, the poet Nikolay Gumilev was arrested by the Petrograd Cheka for his monarchist views. There is a story that Gorky hurried to Moscow, obtained an order to release Gumilev from Lenin personally, but upon his return to Petrograd he found out that Gumilev had already been shot – but Nadezhda Mandelstam, a close friend of Gumilev's widow, Anna Akhmatova wrote that: "It is true that people asked him to intervene. ... Gorky had a strong dislike of Gumilev, but he nevertheless promised to do something. He could not keep his promise because the sentence of death was announced and carried out with unexpected haste, before Gorky had got round to doing anything."[26] In October, Gorky returned to Italy on health grounds: he had tuberculosis.
Povolzhye famine
In July 1921, Gorky published an appeal to the outside world, saying that millions of lives were menaced by crop failure. The Russian famine of 1921–22, also known as Povolzhye famine, killed an estimated 5 million, primarily affecting the Volga and Ural River regions.[27]
Second exile
Gorky left Russia in September 1921, for Berlin. There he heard about the impending Moscow Trial of 12 Socialist Revolutionaries, which hardened his opposition to the Bolshevik regime. He wrote to Anatole France denouncing the trial as a "cynical and public preparation for the murder" of people who had fought for the freedom of the Russian people. He also wrote to the Soviet vice-premier, Alexei Rykov asking him to tell Leon Trotsky that any death sentences carried out on the defendants would be "premeditated and foul murder."[28] This provoked a contemptuous reaction from Lenin, who described Gorky as "always supremely spineless in politics", and Trotsky, who dismissed Gorky as an "artist whom no-one takes seriously."[29] He was denied permission by Italy's fascist government to return to Capri, but was permitted to settle in Sorrento, where he lived from 1922 to 1932, with an extended household that included Moura Budberg, his ex-wife Andreyeva, her lover, Pyotr Kryuchkov, who acted as Gorky's secretary for the remainder of his life, Gorky's son Max Peshkov, Max's wife, Timosha, and their two young daughters.
He wrote several successful books while there,[30] but by 1928 he was having difficulty earning enough to keep his large household, and began to seek an accommodation with the communist regime. The Soviet dictator Joseph Stalin was equally keen to entice Gorky back to the USSR. He paid his first visit in May 1928 – at the very time when the regime was staging its first show trial since 1922, the so-called Shakhty Trial of 53 engineers employed in the coal industry, one of whom, Pyotr Osadchy, had visited Gorky in Sorrento. In contrast to his attitude to the trial of the Socialist Revolutionaries, Gorky accepted without question that the engineers were guilty, and expressed regret that in the past he had intervened on behalf of professionals who were being persecuted by the regime. During the visit, he struck up friendships with Genrikh Yagoda, the corrupt and murderous head of the Ogpu and two other Ogpu officers, Semyon Firin and Matvei Pogrebinsky, who held high office in the Gulag. Pogrebinsky was Gorky's guest in Sorrento for four weeks in 1930. The following year, Yagoda sent his brother-in-law, Leopold Averbakh to Sorrento, with instructions to induce Gorky to return to Russia permanently.[31]
Death of Lenin
After the death of Lenin in 1924, Gorky wrote the following:
Vladimir Lenin, a big, real man of this world, has passed away. His death is a painful blow to all who knew him, a very painful blow! But the black line of death shall only underscore his importance in the eyes of all the world - the importance of the leader of the world’s working people. If the clouds of hatred for him, the clouds of lies and slander woven round him were even denser, it would not matter, for there is no such force as could dim the torch he has raised in the stifling darkness of the world gone mad. Never has there been a man who deserves more to be remembered forever by the whole world. Vladimir Lenin is dead. But those to whom he bequeathed his wisdom and his will are living. They are alive and working more successfully than anyone on Earth has ever worked before.[32]
Return to Russia: last years
Avel Enukidze, Joseph Stalin and Maxim Gorky celebrate 10th anniversary of Sportintern. Red Square, Moscow USSR. Aug 1931
Gorky's return from Fascist Italy was a major propaganda victory for the Soviets. He was decorated with the Order of Lenin and given a mansion (formerly belonging to the millionaire Pavel Ryabushinsky, which was for many years the Gorky Museum) in Moscow and a dacha in the suburbs. The city of Nizhni Novgorod, and the surrounding province were renamed Gorky. Moscow's main park, and one of the central Moscow streets, Tverskaya, were renamed in his honour, as was the Moscow Art Theatre. The largest fixed-wing aircraft in the world in the mid-1930s, the Tupolev ANT-20 was named Maxim Gorky in his honour.
He was also appointed President of the Union of Soviet Writers, founded in 1932, to coincide with his return to the USSR. On 11 October 1931 Gorky read his fairy tale "A Girl and Death" to his visitors Joseph Stalin, Kliment Voroshilov and Vyacheslav Molotov, an event that was later depicted by Viktor Govorov in his painting. On that same day Stalin left his autograph on the last page of this work by Gorky: "Эта штука сильнее чем "Фауст" Гёте (любовь побеждает смерть)"[33] ["This piece is stronger than Goethe's Faust (love defeats death)]".
Apologist for the gulag
In 1933, Gorky co-edited, with Averbakh and Firin, an infamous book about the White Sea-Baltic Canal, presented as an example of "successful rehabilitation of the former enemies of proletariat". For other writers, he urged that one obtained realism by extracting the basic idea from reality, but by adding the potential and desirable to it, one added romanticism with deep revolutionary potential.[34] For himself, Gorky avoided realism. His denials that even a single prisoner died during the construction of the aforementioned canal were refuted by multiple accounts of thousands of prisoners who froze to death not only in the evenings from the lack of adequate shelter and food, but even in the middle of the day.[35]
On his definitive return to the Soviet Union in 1932, Maxim Gorky received the Ryabushinsky Mansion, designed in 1900 by Fyodor Schechtel for the Ryabushinsky family. The mansion today houses a museum about Gorky.
Hostility to gays
Gorky strongly supported efforts in getting a law passed in 1934, making homosexuality a criminal offense. His attitude was coloured by the fact that several leading members of the Nazi Sturmabteilung, or Brownshirts, were overtly homosexual. Writing in Pravda on 23 May 1934, Gorky claimed "exterminate all homosexuals and fascism will vanish."[36]
Conflicts[citation needed] with Stalinists
By the summer of 1934, Gorky was increasingly in conflict with the Soviet authorities. He was angry that Leopold Averbakh, whom he regarded as a protege, was denied a role in the newly created Writers Union, and objected to interference by the Central Committee staff in the affairs of the union. This conflict, which may have been exacerbated by Gorky's despair over the early death of his son, Max, came to a head just before the first Soviet Writers Congress, in August 1934. On 11 August, he submitted an article for publication in Pravda which attacked the deputy head of the press department, Pavel Yudin with such intemperate language that Stalin's deputy, Lazar Kaganovich ordered its suppression, but was forced to relent after hundreds of copies of the article circulated by hand. Gorky's draft of the keynote speech he was due to give at the congress caused such consternation when he submitted it to the Politburo that four of its leading members – Kaganovich, Vyacheslav Molotov, Kliment Voroshilov, and Andrei Zhdanov – were sent to persuade him to make changes.[37] Even in its toned-down version – very unusually for the Stalin era – he did not praise Stalin, did not mention any of the approved writers turning out 'socialist realist' novels, but singled out Fyodor Dostoevsky for "having painted with the most vivid perfection of word portraiture a type of egocentrist, a type of social degenerate in the person of the hero of his Memoirs from Underground. ... Dostoyevsky in the figure of his hero has shown the depths of whining despair that are reached by the individualist from among the young men of the nineteenth and twentieth centuries who are cut off from real life."[38]
Death
With the increase of Stalinist repression and especially after the assassination of Sergei Kirov in December 1934, Gorky was placed under unannounced house arrest in his house near Moscow. His long-serving secretary Pyotr Kryuchkov had been recruited by Yagoda as a paid informer.[39] Before his death from a lingering illness in June 1936, he was visited at home by Stalin, Yagoda, and other leading communists, and by Moura Budberg, who had chosen not to return to the USSR with him but was permitted to stay for his funeral.
The sudden death of Gorky's son Maxim Peshkov in May 1934 was followed by the death of Maxim Gorky himself in June 1936 from pneumonia. Speculation has long surrounded the circumstances of his death. Stalin and Molotov were among those who carried Gorky's coffin during the funeral. During the Bukharin trial in 1938 (one of the three Moscow Trials), one of the charges was that Gorky was killed by Yagoda's NKVD agents.[40]
In Soviet times, before and after his death, the complexities in Gorky's life and outlook were reduced to an iconic image (echoed in heroic pictures and statues dotting the countryside): Gorky as a great Soviet writer who emerged from the common people, a loyal friend of the Bolsheviks, and the founder of the increasingly canonical "socialist realism".
Depictions and adaptations
The Gorky Trilogy is a series of three films based on the three autobiographical books: The Childhood of Maxim Gorky, My Apprenticeship, and My Universities, directed by Mark Donskoy, filmed in the Soviet Union, released 1938–1940. The trilogy was adapted from Gorky's autobiography.[41]
The German modernist Bertolt Brecht based his epic play The Mother (1932) on Gorky's novel of the same name.
Gorky's novel was also adapted for an opera by Valery Zhelobinsky in 1938. In 1912, the Italian composer Giacomo Orefice based his opera Radda on the character of Radda from Makar Chudra. Our Father is the title given to Gorky's The Last Ones in its English translation by William Stancil.
The play[clarification needed] made its New York debut in 1975 at the Manhattan Theater Club, directed by Keith Fowler.
In 1985 Enemies was performed in London with a multi-national cast directed by Ann Pennington in association with Internationalist Theatre. The cast included South African Greek actress Angelique Rockas and Bulgarian Madlena Nedeva playing the parts of Tatiana, and Kleopatra respectively.[42] Tom Vaughan of The Morning Star affirmed "this is a great revolutionary play, by a great revolutionary writer, performed with elegance and style, great passion and commitment".[43] BBC Russian Service was no less complimentary.[44]
Selected works
Main article: Maxim Gorky bibliography
Source: Turner, Lily; Strever, Mark (1946). Orphan Paul; A Bibliography and Chronology of Maxim Gorky. New York: Boni and Gaer. pp. 261–270.
Novels
Goremyka Pavel, 1894. Published in English as Orphan Paul[45]
Foma Gordeyev (Фома Гордеев), 1899. Also translated as The Man Who Was Afraid
Three of Them (Трое), 1900. Also translated as Three Men
The Mother (Мать), 1907. First published in English, in 1906
The Life of a Useless Man (Жизнь ненужного человека), 1908
A Confession (Исповедь), 1908
Okurov City (Городок Окуров), 1908
The Life of Matvei Kozhemyakin (Жизнь Матвея Кожемякина), 1910
The Artamonov Business (Дело Артамоновых), 1927
Life of Klim Samgin (Жизнь Клима Самгина), unfinished:[46]
The Bystander, 1927
The Magnet, 1928
Other Fires, 1930
The Specter, 1936
Novellas
The Orlovs (Супруги Орловы), 1897
Creatures That Once Were Men (Бывшие люди), 1897
Varenka Olesova (Варенька Олесова), 1898
Summer (Лето), 1909
Great Love (Большая любовь), 1911
Short stories
"Makar Chudra" (Макар Чудра), 1892
"Old Izergil" (Старуха Изергиль), 1895
"Chelkash" (Челкаш), 1895
"Konovalov" (Коновалов), 1897
"Malva" (Мальва), 1897
"Twenty-six Men and a Girl" (Двадцать шесть и одна), 1899
"Song of a Falcon" (Песня о Соколе), 1902. Also referred to as a poem in prose
Drama
The Philistines (Мещане), translated also as The Smug Citizens and The Petty Bourgeois (Мещане), 1901
The Lower Depths (На дне), 1902
Summerfolk (Дачники), 1904
Children of the Sun (Дети солнца), 1905
Barbarians (Варвары), 1905
Enemies, 1906.
The Last Ones (Последние), 1908. Translated also as Our Father[47]
Children (Дети), 1910. Translated also as The Reception (and called originally "Встреча")
Queer People (Чудаки), 1910. Translated also as Eccentrics
Vassa Zheleznova (Васса Железнова), 1910, 1935 (revised version)
The Zykovs (Зыковы), 1913
Counterfeit Money (Фальшивая монета), 1913
The Old Man (Старик), 1915, Revised 1922, 1924. Translated also as The Judge
Workaholic Slovotekov (Работяга Словотеков), 1920
Somov and Others (Cомов и другие), 1930
Yegor Bulychov and Others (Егор Булычов и другие), 1932
Dostigayev and Others (Достигаев и другие), 1933
Non-fiction
Chaliapin, articles in Letopis, 1917[48]
Untimely Thoughts, articles, 1918
My Recollections of Tolstoy, 1919
Reminiscences of Tolstoy, Chekhov, and Andreyev, 1920–1928
V.I. Lenin (В.И. Ленин), reminiscence, 1924–1931
The I.V. Stalin White Sea – Baltic Sea Canal, 1934 (editor-in-chief)
Literary Portraits [c.1935].[49]
Poems
"The Song of the Stormy Petrel" (Песня о Буревестнике), 1901
Autobiography
My Childhood (Детство), Part I, 1913–1914
In the World (В людях), Part II, 1916
My Universities (Мои университеты), Part III, 1923
Collections
Sketches and Stories, three volumes, 1898–1899
Creatures That Once Were Men, stories in English translation (1905). This contained an introduction by G. K. Chesterton[50] The Russian title, Бывшие люди (literally "Former people") gained popularity as an expression in reference to people who severely dropped in their social status
Tales of Italy (Сказки об Италии), 1911–1913
Through Russia (По Руси), 1923
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1. McKenzie River, Lane County, Oregon ~ Painterly, 2. Sun Rays with Sort of Hidden Little Red Orb, 3. Vintage Metal Farm Equipment (Amazing), 4. One of My Favorite Shots Ever ~ 3 Beautiful Dogs Swimming & Fetching Cooperatively, 5. Caps for Toy Pistols, 6. Beautiful Fuzzy Weeds, 7. Great Blue Heron Catches Late Dinner, 8. Great Blue Heron Just Prancing Right Along,
9. Sunset Out My Rear Window ~ SOOC, 10. A Gazillion Gorgeous Pink, Red & White Poppies, 11. Sunrise with Red Orb and One Dark Duck, 12. Sunset with Red Orb, 13. Elk Family ~ Maybe Cow, Calf & Daddy?, 14. Quilt with Bare Trees (No Leaves Trees) ~ Best Viewed Large, 15. German Shepherd Looking Right at Me, 16. The Third Little Pig Foiled the Big Bad Wolf ~ But then Came that Darned Hurricane,
17. Sunrise from Out Back ~ July 8, 2014, 18. 5 Ducklings ~ I Like the One in Front with His Beak Open, 19. Female American Goldfinch ~ Carduelis tristis, 20. Male American Goldfinch ~ Carduelis tristis, 21. Grass is Great for Elk ~ They Eat Several Blades of It while They Hide Behind One, 22. Gorgeous and Exotic Looking Flowers ~ Showy Milkweed, Asclepias speciosa, 23. Great Blue Heron in Flight ~ Looks Painterly but it is SOOC, 24. More Grasses in Black & White,
25. Snake Like the One a Bittern Ate in One of My Photos Years Ago, 26. Magenta or Cerise Wildflowers with Yellow Centers, 27. Guess What I Saw at the Hospital Yesterday ~ 2 Deer with Cute Antlers, 28. Best Viewed Large to Spot all the Creatures Here, 29. Poppies Sandwiched Between Earth and Sky ~ Painterly, 30. More Poppies Swaying in the Breeze, 31. Field of Poppies and Orchard with Tiny Specks of Sheep, 32. Bittern Stalking the Next Meal ~ Get a Load of that Right Foot,
33. Female Cinnamon Teal Duck Shows Off Pure White Feathers Under Her Wing, 34. Male Cinnamon Teal Duck Stretching & Fanning Out Some of His Feathers ~ EXPLORED, 35. Part of a Large Herd of Elk ~ Best Viewed Large, 36. Cutest Cinnamon Teal Duck Pair Ever!, 37. Used to Be Quaint Little Pink House ~ Now Entrance is Boarded Up, 38. Don't Laugh ~ It's My First Time Photographing a Hummingbird, 39. Sunrise at McFadden Marsh with Guardrail and Fence, 40. Which 2 out of these 4 do you like the best? This is #6993,
41. Which 2 out of these 3 do you like the best? This is #7004, 42. Matt & Thomas Bringing Down a Huge Tree, 43. Pigeon Butte & Queen Anne's Lace or Wild Carrot, 44. Canada Geese, One Show-Off & Some Small Birds, 45. Hey Man, We Have Here a Barn, a Marsh and a Rainbow with Like Some Way Weird Processing, Ya Know?, 46. Quaint Old Barn that I Like, 47. Gorgeous Hawk at William L Finley National Wildlife Refuge, 48. Sunset out My Window,
49. Swans in Flight (Parts of Seven of Them), 50. Tchaikovsky ~ A Noble Looking Long-Haired Cat, 51. Christmas Tree Made Out of Books, 52. Trees in Front Yard ~ Almost Black & White ~ Some Specks of Color, 53. Blueberry Bushes & Poplar Windbreak on the Way Out ~ Painterly, 54. Bulldog in Muddy Black Truck ~ Light Rain, 55. Freshly Painted Fence Ornamentation at US Post Office, Corvallis, Oregon, 56. ************************************************ Some of the 29,000 Canada Geese Coming Back for the Winter,
57. Concrete Cluster Benches at Corvallis Riverfront Park, 58. It's Not Snow! It is Super Artsy Techniques on my Photo of a Very Hard Rain, 59. Sunlit Clouds & Douglas Fir Trees in My Back Yard, 60. Giant Marshmallow Farm, 61. Eureka Barns ~ Marys Peak ~ Painterly, 62. HRH Trinity Rose de Montecore the Calico Cat with Toy ~ SOOC, 63. Convoy of Five Combines with Mary's Peak in the Background ~ EXPLORED, 64. Trinity Rose with Her Transportation Blankie,
65. Sunrise at McFadden Marsh ~ December 28, 2012, 66. Snow Covered Christmas Tree Farm, 67. Whirlpool with Cloud Reflections, 68. Vintage Home ~ Why this Sad Condition Now?, 69. Wheat ~ Close Up & Spiny Looking, 70. Rose, the Hungarian Vizsla Puppy has Grown Quite a Bit, 71. Tabby Kitten named Dr. John, 72. Nice Black Dog on Striped Bench
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"And at the end of the day, there's always a disappointing football match."
But before then, there's a whole day to get through.
Neither of us had any ill effects from our jabs on Friday, sore arm notwithstanding. So it meant the day was all ours to do with what we wanted.
Saying that, Jools didn't feel well enough for churchcrawling, but hunter/gathering at Tesco was fine.
So, after coffee we drove to Whitfield and after filling the car with unleaded, we go to the store to buy stuff for the weekend, and the final things for Christmas, which means that we just have veg to get as everything else is either bought or ordered.
I buy a gift for the charity Christmas box, so that poor children will have something. I bought a Hey Dugee singing stick that the child will love and their parents will hate. Does this make me a bad or good person?
Maybe both.
Back home to pack the shopping away, have fruit for breakfast, followed by bacon butties and huge brews.
Although Tesco had most things, there was no fresh fruit other really than bananas, apples. And for the second week, bacon, especially smoked bacon was in very short supply.
But we dine well on our bacon butties, then, Jools confirmed she was not going out, so I could visit anywhere.
Within reason.
Well. Most churches in the area I wanted to visit or revisit I have done these past few weeks.
One I hadn't gone back to was Lydden. Its a small place, but its a short drive there, so could be a stopover on the way to somewhere else.
I go down Coldred Hill, then along to the church.
It was a glorious day, I mean no clouds, clean, sparking air, but cold and frosty.
The church was unlocked, cold by welcoming.
As expected, there wasn't much I hadn't recorded, and no glass to use the big lens on. So, I go round to recrod everything, then on to the next stop.
Bekesbourne.
I hadn't called the keyholder, but she only lives opposite the church, so not that much of a hassle to walk over the small bridge over the dry Nailbourne.
I reach the church, park outside and walk to the old palace.
I rang the bell. Dogs barked. A lot. But no one answered.
Another time, then.
Three miles along the Nailbourne is Littlebourne where the bournes changes its name to the Little Stour and flows all the time. There is a church there and I can't remember when I was there last.
I drive round the village, find the church on Church Street. Where else to keep your church?
Again, it was open, but having no real memory of this, it was good to go in again and take lots and lots of shots, mainly of the large number of Victorian windows.
Once done, I decide there were no other churches to be done that day, athough I go do Wingham and Ash again, there's plenty of other occasions to do those. But it was a ten minute drive from Preston, and I noticed during the week we were out of sausages, so decide to go in and see if they had any.
And good job I did, as they were down to a few bits and pieces, but had some venison and cranberry bangers, so I get five pounds. Also, they were selling of these very large chickens, perfect for the late Christmas dinner we're planning when Jen comes back on January 24th, so £15 gets that and it can go in the freezer.
By which time it was lunch. We have gingerbread, or mixed spice bread. Two large stars, so I pull of each point and dunk it in a coffee, so soft enough in the end.
And amazingly, football is back. In fact, below the Championship, it never stopped during the World Cup, the the Prem and Championship did, and Norwich were to play for the first time in a month, away at Swansea.
So I could watch the early game, Portugal v Morocco as well as follow Norwich.
Good news in both games, as Norwich scored in the first minute then hung on to claim all three points, and Morocco knocked out Portugal; Ronaldo, Pepe and all.
There were tears at the end. Bitter ones from Ron and tears of joy for the rest of us.
And then, France v England.
--------------------------------------------
The villages 13th century church, St Vincent of Saragossa, is thought to have been founded by the monks of St Augustine's Abbey in Canterbury and contains an ancient wall painting depicting Saint Christopher, patron saint of travellers. The church also has what is reckoned to be one of the finest collection of stained glass windows designed by Nathaniel Westlake in the country. Nathaniel Westlake was a leading designer of the Gothic Revival movement in England.
Work done in 1995 by experts from the V&A Museum established that he designed each of the windows over the long period of his work with the Company, thus giving an outstanding example of the development of his style.
The Church has a six-bell peal, the oldest bell dating back to 1597, the newest 1899.
www.littlebournebenefice.org.uk/littlebournechurchhistory...
-----------------------------------------
LOCATION: Situated at about 40 feet above O.D. on Head brickearth (over Upper Chalk). A little to the west of the river Little Stour. Littlebourne Court, originally belonging to St. Augustine’s Abbey, lies immediately to the north-west. Wickhambreaux and Ickham churches are not far away to the north and east.
DESCRIPTION: As with many North-East Kent churches, this church points south-east, and it is first documented in Domesday Book, with the eastern three-quarters of the nave of the present church presumably being, in part, of an early Norman date. The only visible evidence for the earliest structure, however, is outside the south-west corner of the nave. Here one can see reused Roman bricks, and the original steep slope of the very early 13th century south aisle (continuing the line of the nave roof). The nave must be earlier than this, so is at least 12th century in date. It is also worth noting the very rare dedication, to St Vincent.
The whole of the south arcade for the south aisle still survives in its very early 13th century form, with four pointed arches (that on the west is smaller). The arches have continuous flat
the piers themselves. All the dressings are in Caen stone.
Later in the 13th century a large new chancel was built, probably at about the time (c. 1245) when St Augustine’s Abbey were endowing the new vicarage there, after the appropriation. The chancel has four tall lancets on either side, and an eastern triplet which has internal shafting on the jambs, and deeply moulded rere-arches and hood-moulds. All the other lancets have plain rere-arches, and all the chancel windows sit internally on a filleted roll-moulding which steps up at the east end and runs under the triplet. There is a piscina on the south-east with a pointed arch (with hood) over it, and bar-stopped chamfers on the sides. On the north-west side of the chancel is a small doorway, which was restored in the 19th century. The chancel was fairly heavily restored on the outside in the 19th century (‘1865’ on one of the rain-water hoppers), but much of its original coursed whole flints are still visible, as well as some of the rows of putlog holes. The chancel also has a separate roof, with a west gable, but this was rebuilt completely in c. 1865.
At about the same time as the chancel was being rebuilt in the early to mid-15th century, a very plain tower was added at the west end (It is similar to the neighbouring tower at Ickham). This has a tall simple pointed arch (with flat chamfers and abaci) into the nave, and on the west is a simple pointed doorway with flat chamfers and a tall lancet above it. The tower is unbuttressed, and has four more wide restored lancets (one in each face) in the top (belfry) stage. Externally the tower has the remains of its original plastering over coursed flint with side-alternate Caenstone quoins. On top of the tower is a later medieval (14th/15th century) brooch spire (now covered in slates).
The tower was restored in 1899, and the bells were rehung in a new timber and cast iron frame. There are now six bells, dated 1597,1610, 1650 and three of 1899 (said to have been recast from two late medieval ones). Glynne tells us that there was an organ in a west gallery under the tower, but this was removed during the restoration. A shed (now 2 cloakrooms) was also added to the north side of the tower in c. 1899.
A small Lady Chapel may have been added to the north-east side of the nave in the later 13th century as shown by its two light trefoil-headed (with circular opening above) east window (it has an internal rere-arch). All other evidence for this above ground was removed by the early 14th and early 19th century re-buildings (see below). The Lady Chapel is first documented in the late 15th century, but most churches acquired a separate Lady Chapel in N.W. Kent in the 13th century.
In the early 14th century both the south and north aisles had their outer walls rebuilt. On the south this was a continuous heightening and rebuild for the full length of the nave (with the evidence for the earlier lean-to aisle surviving in the west wall, as shown above). There is however still a later 13th century lancet in the centre of the south wall, with a probable later 13th century south doorway next to it (though completely rebuilt externally in the 19th century). The other aisle windows are all, however, 2 - light early 14th century traceried windows, and the gables and separate pitched roof over the aisle is also perhaps 14th century (it is still hidden under a flat plaster ceiling). In the south aisle wall are some reused Reigate stone fragments, and the large later south buttress has Ragstone quoins and reused Reigate And Caenstone fragments (and heavy 19th century knapped flintwork). Some Purbeck marble is reused in the wall west of the south porch. This aisle also has a small square-topped piscina in its south-east corner, and a very small stoup just inside the door on the east.
Hasted tells us that ‘a few years ago the north isle fell down, when there were some curious paintings discovered by the breaking of the plaster from the walls. This aisle was immediately rebuilt’. It is however, clear from the present remains (and from the Petrie water-colour view), that the church was again rebuilt in the early 19th century, with the present flatish 4-bay crown/king post nave roof and lath and plaster ceiling. The two dormers on the south side of the nave roof are presumably of the same date as is the shallow-pitched shed-roof over the north aisle, and the wooden post and two semi-circular arches into the north aisle. On the north-west side of the nave one can see an infilled pointed arch (? of chalk) with abaci, suggesting that there was originally a 13th century 3-bay north aisle (and Lady Chapel). The scar for the south-west corner of this aisle which did not continue to the west end of the nave, is just visible, and the late 18th century collapse was clearly at the west end of this aisle, which was not rebuilt (the other aisle-wall window being reset in the nave wall). The north wall of the north aisle must have been rebuilt in the early 14th century with buttresses and new two-light traceried windows. There may have been a north door here.
Only the chancel was heavily restored in the later 19th century (1865) with a new south porch in 1896, replacing a brick one, according to Glynne. A porch is documented from at least 1505.
BUILDING MATERIALS: (Incl. old plaster, paintings, glass, tiles etc.):
The main local material is flint, and whole flints, in courses, are used for all the early work with dressings of Caenstone. Some Reigate stone is then used in the 13th century, with Kent Rag for the quoins in the early 14th century. There is also some reused Purbeck marble in the walls, and Bathstone is used for the late 19th century restorations. Hasted mentions ‘the remains of good painted glass’ in the chancel side lancets and ‘seven sacraments, etc. handsomely done, with rich borders’ in the eastern lancets, ‘but they have been some few years since removed’ (op. cit. below, p.155). Also he mentions armorial glass in the S.E. window of the south aisle, and other now-vanished glass is known from the church - see C.R. Councer (below).
EXCEPTIONAL MONUMENTS IN CHURCH: None, but remains of medieval wall-painting on the north side of the nave, at the west end. Also a leger slab, with a small brass inscription in it, dated 1585, in front of the chancel arch. Also some early 19th century Benefaction boards on the west wall of the south aisle. Most of the furnishings in the church date from the restoration of 1864-4, or later.
CHURCHYARD AND ENVIRONS:
Size & Shape: Large north-south rectangular area around church, with large extensions to north (20th century) and south (19th century).
Condition: Good
Building in churchyard or on boundary: Lych Gate of timber (1892) to the south. Very large c. early 14th century great barn of Littlebourne Court (172ft long) runs along west boundary of the churchyard.
Ecological potential: ? Yes. The burial under a ‘great palm’ (ie. Yew Tree) in the churchyard is mentioned in a will of 1542, and there are still some quite large Yews north of the church.
Late med. Status: Vicarage endowed in 1245 with a house, some tithes, etc. A chaplain had to be found to celebrate weekly in Garrington Chapel.
Patron: St. Augstine’s Abbey, Canterbury (and alienated to the Italian monastery of Monte Mirteto in Italy, 1224). In 1538 it went to the crown, and then on to the Dean and Chapter of Canterbury in 1541.
Other documentary sources: Hasted IX (1800) , 155-8. There is much documentation in Thorne’s Chronicle and the ‘Black Book’ of St Augustine’s. Testamenta Cantiana (E. Kent, 1907), 196-8 mentions burial in the churchyard from 1473, the church porch (1501), various ‘lights’, the altar of Our Lady (1499+), reparation of the altars of St James and St Nicholas (1473), for paving between the chancel and the west door (1419).
SURVIVAL OF ARCHAEOLOGICAL DEPOSITS:
Inside present church: ? Good.
Outside present church: ? Good, though there is a large soil build-up around the church, and a brick-lined drainage gulley (up to 2ft deep) has been made all around the church.
RECENT DISTURBANCES/ALTERATIONS:
To structure: None, but chancel stalls brought from St Johns, Herne Bay in 1974, and organ in north aisle from Holy Cross, Canterbury in 1972.
To floors: Brick floor relaid at east end of S. aisle - Oct 1991.
Quinquennial inspection (date/architect): Feb. 1990 Maureen O’Connor.
ARCHAEOLOGICAL AND HISTORICAL ASSESSMENT:
A Norman nave was given a lean-to south aisle and perhaps extended to the west in the very early 13th century, with a plain west tower being added soon after. The chancel was rebuilt (and greatly enlarged) in the mid 13th century, and there was probably also a Lady Chapel and nave north aisle by the later 13th century. The outer walls of the aisles were rebuilt in the early 14th century. A timber spire was also built. In the late 18th century the west end of the north aisle collapsed and this was rebuilt along with the nave roof, etc. again in the early 19th century. Chancel restored in 1865, and west tower in 1899 (with rehung bells). A new south porch was built in 1896.
The wider context: One of a group of churches belonging to St Augustine’s Abbey, Canterbury with major rebuildings in the 13th and early 14th centuries.
REFERENCES: S.R. Glynne, Notes of the Churches of Kent (1877), 167-8. (He visited in 1851). C.R. Councer, Lost Glass from Kent Churches ) (1980), 77-8.
Guide Book: None available in church, but see St Vincent’s Church, Littlebourne by Elizabeth Jeffries (1984) - very poor for architectural history.
Plans & drawings: Petrie early 19th cent. view from N.E., with continuous roof slope over nave and N. aisle.
DATES VISITED: 19th December 1996 REPORT BY: Tim Tatton-Brown
www.kentarchaeology.org.uk/01/03/LIT.htm
------------------------------------------
LITTLEBORNE
LIES the next parish south-eastward from Stodmarsh, taking its name from its situation close to the stream which bounds the eastern part of it, and at the same time to distinguish it from the other parishes of the name of Borne in the near neighbourhood of it.
There is but one borough in this parish, called the borough of Littleborne.
Littleborne extends to the skirt of the beautiful and healthy parts of East Kent, and verging farther from the large levels of marsh land which lie near the Stour, quits that gloomy aspect of ill health so prevalent near them, and here begins to assume one more cheerful, pleasant and healthy; and Twyne tells us, (fn. 1) that it was allotted by the abbot and convent of St. Augustine's, who possessed the manor, for the plantation of vines. The village is built on the high road leading from Canterbury to Sandwich and Deal, at the eastern boundary of the parish, adjoinining to the Little Stour, and consists of about forty houses. The church stands at a small distance from it, having the courtlodge close to it, with the parsonage at a small distance. This parish extends northward as far as the Stour, opposite to Westbere, in which part of it however, there is but a small quantity of marsh-land, near which is an estate called Higham, which antiently was owned by a family of that name. Above the hill, south-eastward from hence, there is a great deal of woodland, and among it a tract of heathy rough land, belonging to the archbishop, called Fishpool-downs, through which the road leads to Wickham. At the bottom of Fishpool hill is the valley called the Ponds, now entirely covered with wood, part of which is in this parish. The ponds were supplied from a spring called Arrianes well, probably for Adrian's well, and were of a considerable size and depth, made for the supply of the convent of St. Augustine, the owners of them, with fish for their refectory, the sides of them now equally thick with coppice wood, were antiently a vineyard. These woods continue from hence adjoining the high road towards the village in great quantities, much of which belongs to the archbishop, and are intermixed with a great deal of rough bushy ground. The lands in this parish are in general very poor and gravelly, but towards Wickham they are much more fertile both for corn and hops, of which there are several plantations. This parish extends across the river eastward towards the hill, and takes in great part of Lower Garwinton, and part of the house, and some little land of Upper Garwinton within it, which is entirely separated from the rest of it by the parish of Adisham intervening.
Polygonatum scalacæci, Solomon's seal; grows plentifully on Fishpool-hill in this parish.
A fair is held here on the 5th of July, for toys and pedlary.
In the year 690, Widred, king of Kent, gave to the monastery of St. Augustine, in pure and perpetual alms, five plough-lands called Litleborne, on condition of their remembring of him in their prayers and solemn masses. And in the year 1047, king Edward the Consessor gave another plough-land here, which consisted of the estates of Bourne, Dene, and Wiliyington, to archbishop Eadsin, free from all service, except. the trinoda necessitas, and he bestowed it on that monastery. After which the manor of Little borne continued in the possession of the abbey to the time of taking the survey of Domesday, in which it is thus entered under the general title of the land of the church of St. Augustine:
In Dunamesfort hundred, the abbot himself holds, Liteburne, which is taxed at seven sulings. The arable land is twelve carucates. In demesne there are three carucates, and thirty-five villeins, with fourteen cottagers having six and an half. There is a church, and thirtyeight acres of meadow. Wood for the pannage of four hogs. In the time of king Edward the Consessor it was worth twenty-five pounds, afterwards twenty pounds, now thirty-two pounds. Of this manor the bishop of Baieux has in his park, as much as is worth sixty shillings.
After this the abbot and convent's possessions here were increased by several gifts and purchases of different parcels of land. (fn. 2)
King Henry III. in his 54th year, granted to the abbot and convent free-warren in all their demesne lands of Littleborne, among others. In the 7th year of king Edward II.'s reign, anno 1313, in the iter of H. de Stanton and his sociates, justices itinerant, the abbot, upon a quo warranto, claimed and was allowed in this manor among others, free warren in all his demesne lands of it, and view of frank-pledge, and other liberties therein-mentioned, in like manner as has been already mentioned before, in the description of the manors of Sturry and Stodmarsh. (fn. 3) By a register of the monastery of about this time, it appears, that this manor had then in demesne the park of Trendesle. In the 10th year of king Edward III. Solomon de Ripple being custos, or bailiff of this manor, made many improvements here, and purchased more lands in it, all the buildings of it being in a manner wholly re-built and raised from the ground, with much cost, by him. In king Richard II.'s reign, the abbot's manor of Littleborne was valued at 23l. 8s. 6d. the admeasurement of the lands being 505 acres. After which this manor continued with the monastery till its dissolution, anno 30 Henry VIII. when it came into the king's hands, and remained in the crown till king Edward VI. in his 1st year, granted the manor and manor-house, with all lands and appurtenances, and a water-mill lately belonging to the abbot and convent of St. Augustine, to the archbishop, among other premises, in exchange for the manor of Mayfield, &c. parcel of the possessions of whose see it still remains, the archbishop being the present owner of it. The manor, with the profits of courts, royalties, &c. the archbishop keeps in his own hands; but the demesnes have been from time to time demised on a beneficial lease. The family of Denne have been for more than a century lessees of it, who now reside in the court-lodge.
On the abolition of episcopacy, after the death of king Charles I. this manor was sold by the state to Sir John Roberts and John Cogan, the latter of whom, by his will in 1657, gave his moiety of it to the mayor and aldermen of Canterbury, for the benefit of six poor ministers widows (for whose use he had at the same time demised his dwelling-house in Canterbury, now called Cogan's hospital. But the manor of Littleborne, on the restoration in 1660, returned again to the see of Canterbury.
The manor of Wolton, alias Walton, lies in the southern part of this parish, adjoining to the precinct of Well, and was antiently possessed by a family who took their name from it, one of whom, John, son of John de Wolton, held it at the latter end of king Henry III.'s reign. But this family became extinct here before the reign of king Edward III. in the 20th year of which, Roger de Garwinton held it by knight's service, (fn. 4) in whose descendants it continued till it passed into the family of Petit, of Shalmsford, who held it of the abbot of St. Augustine's by the like service, in which name and family it continued till it was at length alienated to Sir Henry Palmer, of Bekesborne, whose descendant of the same name passed it away by sale to Sir Robert Hales, of Bekesborne, in whose descendants it continued down to Sir Philip Hales, bart. of Howlets, who in 1787 alienated this manor to Isaac Baugh, esq. of Well, the present owner of it.
Wingate, alias Lower Garwington, in a manor, which lies on the other or eastern side of the river, adjoining to Ickham, taking the former of those names from a family, who were owners of it in Henry III.'s reign, and held it by knight's service of the abbot and convent of St. Augustine. In which reign Simon de Wingate held it as above-mentioned, but before the 20th year of King Edward III. this name was extinct here, and Thomas de Garwinton then held this estate, lying in Wingate, held of the abbot by the like tenure. (fn. 5) In the descendants of Thomas de Garwington, who resided at their mansion and manor, since called Upper Garwinton, adjoining to it, seems to have continued some time, and from them, as well as to distinguish it from that, to have taken the name of Wingate, alias Lower Garwinton. After this family had quitted the possession of it, the Clyffords appear from different records to have become owners of it, and after them the Sandfords, and it appears by the escheat rolls, that Humphrey Sandford died possessed of it in the 14th year of king Henry VII. and that Thomas Sandford was his son and heir. After which it came into the hands of the crown, for king Henry VIII. in his 30th year, granted the manors of Wingate and Garwinton to Sir Christopher Hales, then master of the rolls. He left three daughters his coheirs, who became jointly, entitled to it, and on the division of their estates it was allotted to the youngest daughter Mary, who entitled her husband Alexander Colepeper, esq. to it, in which name it continued till the 22d of queen Elizabeth, when it was passed away by sale to Thomas Fane, esq. whose son Francis, earl of Westmoreland, sold it to William Prude, alias Proude, esq. who being a lieutenant-colonel in the army, was slain at the siege of Maestricht in 1632, having devised this estate in tail male to his eldest surviving son Serles Prude, who died in 1642, leaving only two daughters his coheirs, upon which it came to his next brother William, who left an only daughter Dorothy, and she, the entail being barred, carried it first in marriage to Nethersole, by whom she had no issue, and secondly to Christopher May, esq. of Rawmere, in Suffex, whose only daughter and heir Anne, entitled her husband William Broadnax, esq. of Godmersham, to the possession of it. His son Thomas Changed his name, first to May and then to Knight, and died possessed of this manor in 1781, leaving an only son Thomas Knight, esq. of Godmersham, who in the year 1785 exchanged it for other lands in Crundal with Thomas Barret, esq. of Lee, the present owner of it.
Upper Garwinton is a manor, which lies adjoining to that last-described, southward, at the boundary of this parish, next to Adisham, in which parish part of the mansion of it stands, being written in the survery of Domesday, Warwintone, one of the many instances in that book of the mistakes of the Norman scribes. It was, after the conquest, parcel of those possessions with which the Conqueror enriched his half-brother Odo, the great bishop of Baieux and earl of Kent, and was exchanged by him for other lands with the abbot of St. Augustine's, accordingly it is thus entered in that record, under the general title of the land of the church of St. Augustine:
The abbot himself holds Warwintone, and the bishop of Baieux gave it to him in exchange of his park. It was taxed at half a suling and forty-two acres of land. The arable land is one carucate, and there is in demesne, with three cottagers, and sixteen acres of meadow. In the time of king Edward the Confessor it was worth four pounds, and afterwards forty shillings, now four pounds. This manor Edric de Sbern Biga held, and now Radulf holds it of the abbot.
Whether this description extended to the last-described manor of Wingate, is uncertain, though most probably, as both were held of the abbot by knight's service, it was comprehended in it. However that may be, this manor of Garwintone, called as above, erroneously, in Domesday, Warwintone, was held of the abbot by a family who took their surname from it; one of whom, Richard de Garwynton, resided here at the latter end of king Henry II.'s reign, and had a chapel at his mansion here; and in 1194, the abbot granted to him and his heirs, to have the divine office celebrated for three days in a week in this chapel by the priest of Littleborne. (fn. 6) His descendant Thomas Garwinton was possessed of this manor and several other estates in this part of the county, in the 20th year of king Edward III. whose great-grandson William Garwynton dying S. P. Joane his kinswoman, married to Richard Haut, was anno II Henry IV. found to be his heir not only to this manor, but to much other lands in these parts, and their son Richard Haut having an only daughter and heir Margery, she carried this manor in marriage to William Isaac, esq. of Patrixborne, whose descendant Edward Isaac, at his death, gave this manor to his two daughter by his second wife, viz. Mary, married to Thomas Appleton, esq. of Suffolk, and Margaret, to John Jermye, second son of Sir John Jermye, of the same county, and they seem to have shared this manor between them. Thomas Appleton sold his share afterwards to Anthony Parker, who with Isaac Jermye, eldest son of John above-mentioned, joined in the sale of the entire see of it to Sir Henry Palmer, of Howlets, and he by his will in 1611, devised it to his nephew John Goodwyn, whose heirs some time afterwards passed it away by sale to George Curteis, esq. afterwards knighted, and of Otterden, and he alienated it to Sir Robert Hales, of Bekesborne, in whose descendants it continued down to Sir Philip Hales, bart. of Howlets, who in 1787, passed it away by sale to Isaac Baugh, esq. the present owner of it.
Charities.
John Dorrante, of Bekesborne, yeoman, in 1560, gave by will, to discharge the poor from the assessments of the church, the overplus to be paid to the most antient poor of the parish, the sum of 3s, 6d. on Palm Sunday and the Monday before Penticost; and 21s. 6d. on Christmas-day yearly, out of the house and lands called Church-house, now vested in Mr. Peter Inge.
Henry Sloyden, of Wickhambreaux, in 1568, gave by will to the poor of this parish and of Wickham, six acres and a half of land, called Church-close, to be divided between them yearly, now of the annual produce of 3l. 9s. 9d.
Sir Henry Palmer, by his will in 1611, gave 10s. to be paid yearly out of his manor of Welle, for the use of the poor.
James Franklyn, by will in 1616, gave to the parishes of Littleborne, Chistlet, and Hoathe, in Reculver, 5l. each, to be employed in a stock for the poor. This 5l. is now increased to 11l. this interest of which being 8s. 93frac34;d. is distributed among the poor in general.
Valentine Norton, gent. by his will, was a benefactor to the poor; but there are no particulars further known of it.
The poor constantly relieved are about fifty, casually thirtyfive.
This parish is within the ecclesiastical jurisdiction of the diocese of Canterbury, and deanry of Bridge.
The church, which is dedicated to St. Vincent, consists of three isles and a chancel, having at the west end a low pointed steeple, in which hang five bells. The church is kept very neat. It is a good sized building, and is handsomely ceiled. The chancel is lostly, and has four narrow lancet windows on each side, and three at the end; in the former are the remains of good painted glass, and in the latter some years ago were the seven sacraments, &c. very handsomely done, with rich borders, but they have been some few years since removed. In it is a memorial for George I'anns, curate, obt. 1699. In the middle isle are several memorials for the family of Denne, for many descents lessees of the court-lodge, and descended from those of Dennehill, in Kingston, In the south-east window of the south isle is a saint holding a shield of arms, in front, Gules, three cocks, argent, being the arms of Bunington, on the lest side a moon, on the right a sun, all very well done; and there were formerly in one of the windows, the arms of Higham, argent, a lion passant regardant, between six cross-croslets fitchee, sable, impaling Gallaway, ermine, three lozenges, gules. A few years ago the north isle fell down, when there were some curious paintings discovered, by the breaking of the plaister from the walls. This isle was immediately rebuilt. In the church-yard, at the north-west part of it, are several tombs and head stones of the family of Denne before- mentioned.
¶The church of Littleborne was antiently appendant to the manor, part of the possessions of the abbot and convent of St. Augustine, and continued so till the year 1224, when Robert de Bello being chosen abbot, and finding much difficulty in obtaining the pope's benediction, to facilitate it, gave this church to the monastery of St. Mary de Monte Mirteto, in Italy, to which the pope, in 1241, appropriated it. Immediately after which, this parsonage, so appropriated, was demised to the abbot and convent of St. Augustine, in perpetual ferme, at the clear yearly sum of thirty marcs. (fn. 7) Four years after which, anno 1245, archbishop Stratford endowed the vicarage of it, the advowson of which was reserved to the abbot and convent of St. Augustine, when he decreed, that the vicarage should be endowed with a mansion, the tithes of filva cæ dua, of hay, and in three acres of arable, one acre of meadow, and in the receipt of three marcs and an half in money from the religious yearly, and in the tithes of flax, hemp, ducks, calves, pigeons, bees, milk, milkmeats, mills, wool, pigs, and in all oblations and other small tithes belonging to the church; and that the vicar should serve the church in divine rites, and find one chaplain to celebrate weekly in the chapel of Garwyntone, and to find bread, wine, and tapers, for celebrating divine rites in the church. Which endowment was afterwards, in 1370, certified by inspeximus, by archbishop Wittlesey. In which state this church and advowson remained till the final dissolution of the abbey of St. Augustine, in the 30th year of Henry VIII. when they came into the king's hands, and the king, in his 33d year, settled both, by his dotation-charter, on his new-erected dean and chapter of Canterbury, with whom they continue at this time. The parsonage has been from time to time let on a beneficial lease, Mr. Thomas Holness being the present lessee of it, but the advowson of the vicarage the dean and chapter retain in their own hands.
The vicarage of Littleborne is valued in the king's books at 7l. 19s. 10d. but the yearly tenths taken are sixteen shillings, the sum total being erroneonsly cast up in the king's books at eight pounds. The antient pension of 3l. 17s. 4d. from the abbey of St. Augustine's, is yearly received by the vicar out of the exchequer; the demesne lands of the court-lodge pay no greattithes, and the archbishop's woods in his own occupation pay none. In 1588 here were one hundred and fifty communicants; in 1640 the same, when it was valued at thirty-five pounds. It has been augmented by the dean and chapter with fifty pounds per annum.
The chapel of Lukedale, in the precinct of Well, was once esteemed as within the bounds of this parish, of which more may be seen herefter, under Ickham, to which parish Well is now annexed.
"I've read hundreds of books about China over the decades," Donald Trump said in a recent interview with Xinhua, the official press agency of the People's Republic of China. "I know the Chinese. I've made a lot of money with the Chinese. I understand the Chinese mind."
latimesblogs.latimes.com/washington/2011/05/donald-trump-...
When later asked if he would care to list some of his favorite books about China, the billionaire mogul, an author himself of numerous books, proceeded to recite by memory his top twenty.
Here they are in the order in which they were named:
1. The Party by Richard McGregor
2. On China by Henry Kissinger
3. Mao: The Untold Story by Jung Chang
4. Tide Players by Jianying Zha
5. One Billion Customers by James McGregor
6. The Coming China Wars by Peter W. Navarro
7. The Beijing Consensus by Stefan Halper
8. China CEO by Juan Antonio Fernandez and Laurie Underwood
9. Poorly Made in China by Paul Midler
10. CHINA: Portrait of a People by Tom Carter
11. The Man Who Loved China by Simon Winchester
12. China Shakes the World by James Kynge
13. Mr. China by Tim Clissold
14. Country Driving by Peter Hessler
15. The Dragon's Gift by Deborah Brautigam
16. Factory Girls by Leslie T. Chang
17. The Heavenly Man by Brother Yun
18. 1421 by Gavin Menzies
19. Seven Years in Tibet by Heinrich Harrer
20. Battle Hymn of the Tiger Mother by Amy Chua
from Septic Ears fanzine, issue #1 (1977)
stillunusual.tumblr.com/post/177985783341/septic-ears-fan...
Found at the Goodwill Outlet store yesterday -- not even the regular Goodwill! I am shocked this didn't get filtered into the collectibles department. It was folded backwards so you couldn't see the cover, but it was obviously old and interesting.
Anyway, because it was the outlet store I got it for a song. Ha.
It's full of sheet music for 1960s folk/rock songs, along with profiles of bands. Some of them are amusing with hindsight.
In the same trip I got a 100% wool (made in Scotland) tartan plaid blanket for $1.99!
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