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"The Royal Burgh of Haddington (Scots: Haidintoun) is a town in East Lothian, Scotland. It is the main administrative, cultural and geographical centre for East Lothian, which as a result of late-nineteenth century Scottish local government reforms took the form of the county of Haddingtonshire for the period from 1889 to 1921. It lies about 17 miles (27 km) east of Edinburgh. The name Haddington is Anglo-Saxon, dating from the sixth or seventh century AD when the area was incorporated into the kingdom of Bernicia. The town, like the rest of the Lothian region, was ceded by King Edgar of England and became part of Scotland in the tenth century. Haddington received burghal status, one of the earliest to do so, during the reign of David I (1124–1153), giving it trading rights which encouraged its growth into a market town.
Today Haddington is a small town with a population of fewer than 10,000 people; although during the High Middle Ages, it was the fourth-biggest city in Scotland after Aberdeen, Roxburgh and Edinburgh. In the middle of the town is the Town House, built in 1748 according to a plan by William Adam. When first built, it inheld a council chamber, jail and sheriff court, to which assembly rooms were added in 1788, and a new clock in 1835. Nearby is the Corn Exchange (1854) and the County Courthouse (1833). Other nearby notable sites include the Jane Welsh Carlyle House, Mitchell's Close and the birthplace of author and government reformer Samuel Smiles on the High Street, marked by a commemorative plaque.
Haddington is located predominantly on the north-east bank of the River Tyne, and was once famous for its mills. It developed into the fourth-largest town in Scotland during the High Middle Ages, and later was at the centre of the mid-eighteenth century Scottish Agricultural Revolution.
In 1641, an Act was passed by the Parliament of Scotland to encourage the production of fine cloth, and in 1645 an amendment went through stating that the masters and workers of manufactories would be exempt from military service. As a result of this, more factories were established; these included the New Mills. This factory suffered during the Civil War with the loss of its cloth to General Monck. A new charter was drawn up in May 1681, and major capital invested in new machinery, but the New Mills had mixed fortunes, inevitably affected by the lack of protectionism for Scottish manufactured cloth. The Scots Courant reported in 1712 that New Mills was to be "rouped" (auctioned). The property was sold on 16 February 1713 and the machinery and plant on 20 March. The lands of New Mills were purchased by Colonel Francis Charteris and he changed their name to Amisfield.
As the county town of East Lothian, Haddington is the seat of East Lothian Council with offices located at John Muir House behind Court Street. This building occupies the site of Haddington's twelfth century royal palace and adjoins the former Sheriff Court complex. The town centre is home to a wide range of independent retailers including: a bookshop, two sports shops, a saddlery and country goods specialist, two butchers, a hardware shop, cookware shop and several gift shops alongside several pubs, restaurants and cafés. Nationwide retailers with a presence in Haddington include: Tesco, M&Co, Boots, Aldi and Co-op Food. Besides retail and administration, the town is also home to various law firms and has industrial capacity in the works beside the Tyne at the Victoria Bridge (PureMalt), and around the site of the old station (Lemac), and various smaller industrial units and garages. Haddington is also home to the offices of the local newspaper the East Lothian Courier. There is a farmers' market held on the last Saturday of the month in Court Street.
The town centre largely retains its historic street plan with Court Street, High Street, Market Street and Hardgate defining the edges of the original open triangular medieval market place, divided by a central island of buildings developed from the 16th century onwards on the site of market stalls. To the north and south the medieval rigg pattern of burgage plots can still be observed with narrow buildings fronting the main streets and long plots behind stretching back, originally to the line of the old town walls, accessed by small closes and pends. The historic importance of the town's relatively unaltered medieval plan and significant survival of historic buildings was recognised as early as the 1950s, with Haddington subject to an Improvement Scheme, Scotland's earliest, which saw many period properties rehabilitated by the Town Council (under the leadership of Frank Tindall as Director of Planning) and a pioneering town colour scheme developed, resulting in the distinctive and colourful townscape seen today. Some comprehensive redevelopment did occur, chiefly around Newton Port and Hardgate to allow for widening of these narrow streets to improve motor traffic flow. This included the demolition of Bothwell Castle and its dovecote in 1955, the land now forming part of Hardgate Park. Today the whole town centre is a conservation area with a high proportion of listed buildings, some dating back to the C16th, and the redevelopment and infill schemes undertaken since the 1950s have largely been in a sympathetic vernacular style which has maintained the town's historic character." - info from Wikipedia.
Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.
Now on Instagram.
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Ribeira
Salvador
Bahia
Brasil
A Ribeira é um antigo bairro das famílias de classe alta baianas e atual bairro da boemia, localizado na Cidade Baixa, em Salvador. A Ribeira é bastante conhecida por causa da famosa Sorveteria da Ribeira, além do lindo pôr-do-sol e seus barzinhos. É na Ribeira, especificamente na Enseada dos Tainheiros, que ocorrem há muitos anos as disputas de remo, entre as antigas equipes do Itapagipe, Vitória, São Salvador e Santa Cruz. Era ali naquele mesmo ponto que existia um hidroporto, em que antes da existência do aeroporto, desciam os aviões com políticos e artistas famosos em Salvador."
" As Praias Desertas
Vídeo: Maysa Matarazzo:
www.youtube.com/watch?v=hfpCdFcF8ZE
As praias desertas continuam
Esperando por nós dois
A este encontro eu não devo faltar
O mar que brinca na areia
Está sempre a chamar
Agora eu sei que não posso faltar
O vento que venta lá fora
O mato onde não vai ninguém
Tudo me diz
Não podes mais fingir
Porque tudo na vida há de ser sempre assim
Se eu gosto de você
E você gosta de mim
As praias desertas continuam
Esperando por nós dois "
Seeing as it is now 4:25 AM in the morning I'm going to be breaf with this bio.
I'm in love with everything about this picture, and it is for sure the best picture that I've ever taken with my new T3i. This camera is amazing!
I know my photo does need a lot of work but I think the over all apeal is pretty dramatic none the less.
One thing I hate most about night photography is the amount of noise that you get from such a high exposer shot. My IOS was at around 400 and I paid the price for that. Having to edit the photo post production in CS6 & LR4 about 4-5 times.
So I could really use some tips on how to lower the noise unless it's just something that will always happen when you take long exposure shots.
Later guys and girls
make sure to hit the "L" for the best view.
Cheers!
Also feel free to give me some tips on improving my photography
Favorites and comments are welcome!
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Karate For Kids
Karate for kids classes in Cave Creek, Chandler, Mesa, Glendale, Arizona are taught in a method to develop life skills such as respects, enhanced self-discipline, greater confidence and respect in children. The karate for kids programs with the local ATA martial arts schools doesn’t only teach how to kick and punch. The karate classes will teach kids the valuable life lessons of self-control and the ability to defend themselves. All of the Karate Kids classes teach the attributes necessary to be a confident individual within our community.
Our Local ATA Martial Art schools in Cave Creek, Chandler, Mesa, Glendale, Arizona have carefully designed the karate programs for the youth within the community- age appropriate programs that are specifically aimed at the child’s development both physically and mentally. These karate lessons are taught through a top ranked and nationally recognized “Karate For Kids” program, that has a well established training curriculum designed school aged students.
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#1 with parents in the ATA Karate Schools in Cave Creek, Chandler, Mesa, Glendale, Arizona is the renowned Karate for Kids character development “ATA Life Skills” program designed for personal Victory in Martial Arts with skills such as perseverance, integrity, courtesy, self-esteem and the respect for others while incorporating social life skills that develops naturally within the group.
It is always a good time to start a program at one our three locations as the #1 Karate For Kids schools in Las Vegas and Henderson. Together with kids their own age, every youngster can mature and grow with the self confidence that a karate kids program develops within them.
Martial Arts Classes For Women
In today’s world of fitness, women are looking for a structured and interesting workout in a manner to stay fit that breaks away from their traditional daily routine. Repeating the same exercise every day can be draining and break ones motivation and is rarely goal oriented. It isn’t the normal daily gym workout. ATA Martial Arts of Cave Creek, Chandler, Mesa, Glendale, Arizona is a training facility that women are finding the variety of goal oriented conditioning that is exciting. While the physical nature of martial arts is rewarding and a personal martial arts victory, it also teaches the self defense and survival tactics that is needed in todays ever changing world.
There are many important mental and physical health benefits in our women’s martial art classes in Las Vegas and Henderson. While toning vital muscles and building coordination will enhance self-confidence, awareness and increase cardiovascular is health. Women who Attend ATA karate classes will improve balance, flexibility, increase exercise stamina levels while developing a greater sense of self-esteem, hence the term… “Victory” in Martial Arts.
Martial Arts have been known to provide much needed stress relief, promote self-control, concentration, and boost the ability to remain calm under stress. ATA Martial Arts routines are even helping women keep their memory sharp on a day-to-day basis!
Cave Creek, Chandler, Mesa, Glendale, Arizona ATA Martial Arts facilities are the community martial arts experts that provide rigorous karate classes for women of all ages to develop their strength of body and mind.
It’s a fact! Women are breaking away from their traditional exercise routines such as gym workouts and finding balance, freedom and motivation at ATA Martial Arts. It’s time for you to experience the benefits of karate classes designed for women with the community Martial Art experts in Las Vegas and Henderson.
Adult Martial Arts Classes for Men
Martial Arts classes for men in Cave Creek, Chandler, Mesa, Glendale, Arizona is more then just kicking and punching. ATA Karate Classes create a stronger self awareness, enhanced confidence, greater focus, and a true Victory in Martial Arts for men of all ages.
In an adult class a karate student will train will practical concepts in a safe, clean and enjoyable facility, while incorporating life skills to de-stress from life’s everyday challenges. Las Vegas ATA Martial Arts and Henderson ATA Martial arts offers three location to serve our community. Learning a skill set that will stick with you for life, no matter what age, allowing you to gain the self confidence desired so that you can feel comfortable with confrontation in any real life situation.
As one of the top martial arts training facilities in the community our Martial Arts programs such as Karate for Kids, Taekwondo and MMA and Fitness is a key method of enhancing the body’s functions, including flexibility, coordination, and balance with strength and endurance. Yes! It relieves stress while having some fun as well as meeting new people. As an adult, you do not need to have prior training before you get into a Martial Arts class. ATA Martial Arts has a defined teaching curriculum designed to take each student to the peak of their performance while greatly enhancing their skills creating a personal “Martial Arts Victory”.
KRAV MAGA & MMA FITNESS
Krav Maga and ATA’s MMA and athletic training is combined to provide a diverse full body workout while incorporating real life scenario drills for self defense.
This class features a structured curriculum that is in continuous motion utilizing all levels of MMA and Krav Maga skills with self defense drills in a manner to enhance cardio-respiratory for your cardiovascular system. Krav Maga students don’t’ just perform blocks, punches, kicks and movements you would find at a gym to music or in the mirror, students train in an environment that is preparing them for real life conditions.
The Krav Maga & MMA Fitness in Cave Creek, Chandler, Mesa, Glendale, Arizona is a true Conditioning Program that specializes in a Total Body Workout that doesn’t feel like to boring fitness class you may have taken before. Krav Maga Conditioning Program brings a fresh experience and keeps each and every student motivated in class on a day to day basis.
With a strong dedication and commitment to the Krav Maga and MMA Fitness Training student, Krav Instructors teach a combination of strength training, combatives, flexibility skills, and workouts with our top notch academy training facility. There is a emphasize on muscular strength and cardiovascular endurance for Krav students in Henderson and Las Vegas while instilling the distinctive awareness and self defense techniques needed for street survival in our ever changing world.
Correct body alignment to maximize efficiency can be key, our team of professional instructors will work on refining Krav Maga technique through exciting repetition drills and training.
All levels of Krav Maga, MMA & Fitness from the beginner to the experienced can train at anyone of our three locations. Call today and don’t delay.
Hammer Film Productions’ 1959 The Mummy (not so much a remake of the 1932 film as a composite of all five Universal mummy movies) is everything all those über-famous Universal Studios flicks from the 30’s and 40’s should have been, but mostly weren’t. This is perhaps an unfair comparison, as Hammer had an extra 15-30 years to overcome the staginess that plagued so many very old movies, but considering how far The Mummy towers over even its contemporaries, I really think there must be something more at work than time alone. If I had to guess, I’d say that something is a combination of pacing, an unusually astute script, and top-notch performances from Peter Cushing and Christopher Lee, who in this film acts the pants off just about everybody in Hollywood today, using his eyes alone.
After more than 40 years, the story of this film probably offers no surprises, but here goes. The year is 1895, and the famous archaeologist Stephen Banning (Felix Aylmer) is in Egypt with his brother Joseph (Raymond Huntley, from The Ghost Train and So Evil My Love) and his son John (a startlingly young Cushing), excavating what he hopes is the long-lost tomb of the 20th-dynasty princess Anankha. John is currently unable to take full part in the dig, because he broke his leg some five days earlier, but he is determined to stay in the field-- he has no intention of missing the excitement in the event that his father really has found Anankha’s tomb. Just after the Bannings’ laborers finally break through the layers of rubble blocking the entrance, a well-dressed Egyptian man (George Pastell, Hammer’s favorite ethnic actor-- we’ll later learn that the character’s name is Mehmed Akhim) arrives to warn the Bannings of a curse laid upon the tomb in ancient times. Stephen thinks this curse to be nothing but ridiculous superstition, and enters the tomb anyway, his brother at his side.
The tomb proves to be all that he had hoped. Not only is it really the tomb of Anankha, it has miraculously been spared the depredations of the 4000 years’ worth of grave robbers who ravaged so many of the ancient tombs. Anankha’s mummy is there, along with her vast fortune in grave-goods, including a hitherto-considered-legendary text called the Scroll of Life, the latter preserved in a cartouche-shaped box inlaid with lapis lazuli. Stephen sends Joseph to tell John of the discovery, and the younger Banning brother hurries away. Moments after Joseph has left the tomb, however, he hears his brother screaming within. When he reaches Stephen’s side, the latter man has collapsed across the princess’s sarcophagus, and looks to be in deep shock, muttering incoherently to himself and seemingly oblivious to his surroundings.
Three years later, John has come to see his father at the nursing home to which he has been confined since that day in Egypt. For the first time in all those years, the elder Banning has emerged from his catatonia, and asked to see his son. The reason for Stephen’s concern stems from what he saw back in the tomb. The way he tells it, he did not have a stroke (the doctors’ best guess as to his affliction). Rather, as he read aloud the text of the Scroll of Life, the ancient incantations brought to life a mummy (Anankha’s? Someone else’s?), which attacked him, bringing on his present debility. Stephen is unshakably convinced that this living mummy is now coming to England to kill him, along with Joseph and John, who were accomplices in his violation of the tomb. John takes the old man’s ramblings as well as could be asked (though, watching him, one gets a clear sense of “I came all the way out here for this?!”), and tries to persuade him that he is mistaken, and is simply suffering from an attack of nerves. Disgusted at his son’s disbelief, Stephen sends him away.
Not much time has passed, however, before we begin seeing evidence that Stephen knew what he was talking about. A pair of cartmen are sitting in a tavern, discussing over drinks their current assignment. Apparently a “foreigner” has commissioned them to transport a crateful of ancient Egyptian relics to his newly-acquired home in the countryside about half a mile away from the tavern. The trip to the house takes them past Stephen’s nursing home, which doubles as an insane asylum, just as the asylum’s alarm begins to sound. Afraid that the alarm heralds the escape of some dangerous lunatic, the cartmen whip their horses to a higher speed, despite the worsening condition of the road ahead. Predictably, the cart hits a massive bump in the road, causing their employer’s crate to fall overboard into a deep bog. The cartmen don’t much care; at this point, they just want to get away from the asylum.
The next day, the police are questioning one of the cartmen as they attempt to dredge up the crate. Just then, the “foreigner” who hired them shows up to see what all the fuss is about. You probably don’t need me to tell you that this man is none other than Mehmed Akhim. Mehmed is suspiciously unconcerned about the fate of his relics. I don’t know about you, but if I’d just lost thousands of pounds’ worth of irreplaceable Egyptian artifacts because of the clumsiness of the movers, I’d be pretty fucking pissed. But not Mehmed; he just nods his head and goes back home when the police inform him that his crate is in all probability irrecoverable.
He comes back that night, though, with a familiar-looking papyrus in his hands, and begins to read it over the bog. The incantation is full of worrisome phrases like, “Make supple these limbs, and strong these sinews, and give them not to corruption,” and it is rather less than surprising that the recitation results in Christopher Lee, wrapped in bandages and clotted with mud, rising from the bog. Mehmed Akhim instructs the mummy to seek out and destroy those who have desecrated Princess Anankha’s grave, and the next thing we know, the moldy old hulk is smashing his way into Stephen Banning’s hospital cell to strangle him.
Now, it should be fairly obvious that Christopher Lee is not Princess Ananakha, so some explanation is clearly in order. Back in 20th dynasty days, Anankha made a pilgrimage to the Temple of Karnack to perform some important religious observance or other. She never reached the temple alive. Her actual fate remains unknown, but her body was recovered by Kharis, priest of the Temple of Karnack (Lee), and was buried with all the grandeur due a princess and a priestess-- with one exception. Instead of following the customary practice of sending the body back to the royal capital for interment, Kharis had Anankha buried locally, in a location known only to him and to the builders of the tomb-- all of whom he immediately had killed. The reason for Kharis’s departure from orthodoxy was that the priest was in love with the princess, but was kept from her by her religious vows. The trick is that Anankha’s vows were only binding during her lifetime. With her death, she was released from them, and was free to do what she wished. The ever-resourceful Kharis was not troubled by the obstacle that the princess’s death would seem to present to a fulfilling relationship, because he possessed the Scroll of Life, whose incantations held the power to raise the dead. So he naturally wanted to keep the body of his love close by. Unfortunately for Kharis, he was discovered before he could complete the spell, and sentenced to be buried alive in Anankha’s tomb. Before he died, a spell was placed over him pressing him into service to stand guard over Anankha forever.
The collision course with Kharis on which that spell places the Bannings should be obvious, and the main outlines of the film’s principal conflict should be equally so. The complication that will get us to the all-important scene in which the mummy staggers off into the night carrying a beautiful, unconscious girl is similarly predictable. John Banning’s wife, Isabel (Yvonne Furneaux) bears a striking resemblance to Anankha. I’m sure you see where this is going.
The thing is, though, that The Mummy suffers not a bit from all this predictability. Sure, all but the most dim-witted viewers will be two or three steps ahead of the film the entire time, but in this case, that somehow adds to the film’s effectiveness. Watching The Mummy is like watching a complex but graceful and elegant machine at work. You already know what the end result will be, but the pleasure is in seeing the process itself. The Mummy’s predictability is the predictability of rightness rather than of intellectual laziness, and the only misstep in the entire film is the conspicuous lack of an explanation for Isabel’s unconsciousness when the mummy absconds with her-- one moment, we see her menaced by the mummy, the next, we see it carry her through the door. Sure, several obvious explanations present themselves, but something in the structure of the scene makes it seem like we were supposed to see her faint or be knocked out or whatever. But it’s a minor flaw, and is vastly outweighed by the film’s many strengths. Especially satisfying is the way screenwriter Jimmy Sangster weaves together all the best elements from The Mummy, The Mummy’s Hand, The Mummy’s Tomb, The Mummy’s Ghost, and The Mummy’s Curse into a narrative far more coherent and compelling than those upon which it was based. Though much longer than any of the Universal films, and more deliberately paced than any but the original The Mummy, this version holds the viewer’s attention in a way that none of its models do-- not even the ones that are only an hour long! Finally, even if this version of The Mummy had nothing else to recommend it, it could still succeed on the strength of the awesome screen presence of Christopher Lee. Even with scarcely any dialogue (and none at all as the mummy), Lee dominates the film, even upstaging Peter Cushing for once. His Kharis is the only living mummy ever filmed that doesn’t make you say, “why the fuck doesn’t anybody just go around him and toss a match at him from behind?”-- in a way that Boris Karloff, Tom Tyler, and Lon Chaney Jr. never could, Lee makes the mummy seem genuinely threatening. It’s going to take a lot more than zillion-dollar CGI visual effects to make a mummy film that can stand up to this one.
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
Het natuurgebied Heiderbos strekt zich uit over ruim 100 hectare ten noorden van Zevenhuizen in As. Het reservaat, dat aansluit bij het Nationaal Park Hoge Kempen, werd in 1970 opgericht om de enige resterende jeneverbesheide in Vlaanderen te beschermen. De achteruitgang van de jeneverbes is het gevolg van het wegvallen van het traditionele heidebeheer vanaf de Tweede Wereldoorlog. De jeneverbes (Juniperus communis) is, naast de taxus, onze oudste en enige, nog in het wild voorkomende, naaldboomsoort. De aromatische bessen werden gebruikt voor het stoken van jenever, het hout voor het roken van vlees. Ook werden struik en bes vaak aangewend als kruiden tegen allerlei kwalen. Het Heiderbos vormt geen beschermd landschap.
Foto: Tijl Vereenooghe
"Monta índia, cuatro espuelas,
Couro estendido e gurupa
Num bagualismo que agrupa
Coragem, força e cautela
Num ritual xucro que apela
Pra que o taura volte à lida
Dobrando pontas perdidas
Arriendando a própria sorte
Despues de charquear la morte
Dar vuelta de honor la vida”
Trecho de “Em dias de gineteada”, de Rogério Ávila
Márcio Barbosa, de Bagé,
Cavalo Temporal, Tropilha Manotaço, de Rosário do Sul,
1º Encontro de Ginetes Universitários Rosário do Sul, Rio Grande do Sul, Brasil
As I was strolling around my backyard gardens, I noticed this determined little ruby throated hummingbird was very angry with a yellow swallowtail for drinking her nectar.
As I'm suffering with a shit toothache. My love for taking photos is just growing each day and I can't stop spamming you guys. This is Elisa
Brand new Dublin Bus Volvo Gemini GT 3, just delivered into the company last Friday from Wrightbus Ballymena is seen out on the streets with some of the Dublin Bus technical department, so new the reg plate has even made its bumper placement.
There is something special about a brand new bus, with the sparkling paintwork & that factory fresh feeling.
While not entirely new on the streets given the VG 1-50 class already in service, there has been some tweaking & changes, individual bucket seating, some LED & marker lights, longer, wi-fi & the biggest change....the centre doors. All change please.
GT 1 is 12 D 35990
GT 3 is 12 D 35993
IF YOU LOVE THE FIRST LOOK OF MY CRAFTS
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CRAFT REVOLUTION / MOSAIC APPLICATION IN A PATCHWORK APPROACH, A TRULLY NEW LINE IN A ROW
Doing things like no other before is like walking in another line, why we need to do being different from them, how do we see things in another side? Is this possible to have a new line in a row?
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He share to us a line in a bible , I forgot the pages and the verses, but something like this I am not particular in the bible things and thoughts but the messages is clear, you are so special from the other person in your words ,in your thought , in your actions too,
And he shouting to all of us saying hey get out of the box his face look like red and I feel he is angry for what ever reason,
Then he put here things in the bag and walking outside the hall never turn back and go to small coffee table and put some head set on his ear, we all get shock we feel confuse, me I am thinking he get mad to someone , that time the seminar is running up to more hours and this person sitting , look like relax and we are thinking what s wrong , the company paying much for him, and the 2 long hours to wait him , feel more confusing , I see also he snap a bit and his eyes is close for almost 15 minute , and we are so silent , and no body want to talk , hey what’s wrong , I go to the other side of the room and I fall asleep, somebody doing that things and fall asleep too, but the only thing I notice no one get out of the room , we are all waiting for something, boring and everybody no one to talk just the eyes talking that time and our lips add some smile,
Time running and one of the participant decide to talk to all of us and saying we don’t need him in this kind of seminar , he never say anything to us just sip his coffee for long hours and we left nothing to do. and one of my colleagues saying , how can we say it in a nice way, everybody saying something ,suggesting , and one off the participant crumble the papers and want to throw to the master , that moment we are all smile and saying yes do it if you can! But after that no one, want to do that kind of things to his master after all,
Or maybe being polite much better that throwing things as our action for that particular situation and the message is clear , everybody even they have a good actions they don’t want to go out of the box,
New line in a row is a fresh and clear action ,as an artist , as a creator of this particular crafts , I love to share what I have after my long journey , this world is so fast in many particular , technology ,development, high-rise building new phone , everything that we can consider as our home outside our home or a chips on our big pockets , weight less but full of everything what we put inside that chips for our own purposes,
This new craft was born in this particular world of arts but I found out, this craft is out of the line , the material is there , the colors is in there, the meaning is there , the message is there , everything is there , and still I cannot fine the right line for this particular crafts,
I start doing craft on my early age, I still remembering cutting pages of full colored magazine cut in a small piece and paste it, collect all the colored papers and cut and paste it just my start, I love to draw plant animals flowers birds everything about nature, and this track considering of my actions whom I am now, in my own world,
I never finish college, as my root, but I take a fine arts courses in one best school in Philippines (U.S.T. University Of Santo Tomas) Manila the oldest School in Asia the school for Architecture and Fine Arts, that time I feel bless, it because I never dream to get enter in that school, I walk barefooted in my young age, I never dream one day I was in one of the room in there. In my teenage days I was always in a church I am a member of a choir group, but my voice is not good at that time, but I feel important when I am part of this group , our master telling me you are part of this group and your voice is to important to us, I joint also a theater club my master told me , here in our company money is hard to find and the only things I can share to you is how they praise you after the production is done, this group is a community base just for a public information and services, and that’s true I feel different from other person when I joint in this group I have many friends , they all like me as a devil in my characters I always portray , this group give ME more opportunity to explore my space more on the way I never do and think before, or maybe I get out of that box I never notice in this way, or I walk in a new line in a row ,
This group also sent me to college, and I walk out in this group and stop my study up to 2nd years in colleges of course the main reason is money, yes this is my hard times at that moment I need to decide which way I need to walk, to finish or make another way like a new line in a row, I need to force my self to work hard for my daily bread.
New line in a row is a formation of things on how we see and need to act patiently specially in our materials that surround us. Or a CALL on how we make a line in a way we can move perfectly, and this is what I want to share to you,
New line in a row is my greatest achievement, after searching and looking for arts and crafts, i look more books, searching more artist, looking for the master, site in the internet, regarding arts and crafts, and still I never see anything that need to compare on my crafts, but this crafts more on mosaic, patchwork, color pixel in our computer and idea coming from cross stitching, and how it make it different from them,?
Mosaic is a form of arts more on glass and stone or anything that form pattern and pastes it,
Patchwork is a form of arts too start from our old clothes recycled it and form pattern too.
Cross stitching is also form of arts that need to count and have pattern too.
Color pixel normally found in our computer if we want to see or using magnifying glass to see thing clear.
I never research much on this particular meaning (mosaic, patchwork, cross stitching, pixels,) suggestion is always welcome or comment to this particular is will help much,
This kind of words build my composition and remind me, where I start thinking and looking in different way, how can I called my crafts , or where can I place it , I thinking is there a room for me, the answer is YES , I can place it in a galleries of mosaic,
In a patchwork, in pixel room, but not in a wall that hangs cross stitching arts,
But more on more that way, my experiment get more wild and run, colored pixel is always many colors in his single square form, I decide to get out in this category,
I try more research about patchwork , and I see more clear things in this room , the next things I open my mind to the mosaic room and get involved more on more , and I notice a clear picture and help me to categories my craft more in this way.
I draw another line, a new line in a row
After fifteen years searching for the soul of my arts, I try to make room for them, I want to be different from them, I want to be more careful and I want to have a free form from them,
Arts is copying nature I thought, and maybe I think in this way, but copying is like doing things you admire and seeing things that guide us, copying is the only easy way to make us more competitive or maybe more to be exact, new line in a row starting in this way collect the things that have a connection on me make a clear picture and transform in a way I do now,
New line in a row is a form of arts with the relationship to the crafts world,
Arts is different from the crafts, arts is unique form and creation of human no same things have in common with out copying using special tools we have..
Crafts are more on copying have pattern to create more precise and get to perfectly conclusion.
New line in a row is my first step to get out of the box, I never notice for long way before.
New line in a row is a form of CRAFTS after all!
I called this crafts MOSAIC CLOTH IN A PATCHWORK APPROACH
A truly NEW LINE IN A RAW
Only the dead man can make his canvass clear and white
I choice freedom that make my life to be complicated and open for more restriction after all
Oktavdsaint
The author
E viva o Dia Internacional da Mulher!
Parabens a todas nos!
Depois de "As Cariocas" e "As Brasileiras" lanço "As Niteroienses" ,rs, para minha homenagem!;)
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.
As per usual with flowers I haven't got a clue what they are. Muriel, my neighbour keeps the most orderly and colourful garden you could imagine. I suppose I should check with her and then upload a name for these bright blooms.
Captured at Horse Shoe Bend outside of Page, Arizona while rock hopping. Lovers taking in the sights with a selfie....
"Established as a national park in 1980, the Khao Sok National Park is a virgin rainforest surrounded by limestone mountain ranges and high cliffs. With an area of approximately 646 square kilometers, the main attractions in the park include Namtok Mae Yai and Namtok Sip Ed Chan which can be reached by car while other waterfalls and caves are accessible by foot.
The area is home to wildlife animals like elephants, leopard, serow, langurs, tigers and bear. Rare flowers can also be found here, but what most visitors are looking forward to see is the Bua Phut or Rafflesia kerri meyer, a flower which can only be found here and is claimed as the largest flower in the world with its diameter reaching up to 80 centimeters when in full bloom during October and December. Note that a 5-8 hour walk is required to see such flower. The park’s and other entrepreneur’s bungalows, camping area and raft-houses are available at the park." Tourism Authority Thailand
I'm a UK photographer currently based in Bangkok, Thailand. Many of my photos are available for sale on stock photography agencies and I'm also available for hire on the weekends for couples/maternity/newborn/corporate photoshoots in Bangkok. You can contact me at samspicerphotography@gmail.com or Line ID - samspicer
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It often amazed me how the locals carried on their daily life and accepted that all around them were armed soldiers; when just across the water (Irish Sea) the sight of a soldier, armed or not would be the highlight of the week for most kids.
Please browse the rest of my Northern Ireland set and leave a comment of any experiences or opinions you have or had
Awarded Inspirational Photo of the week by "Inspirational Photos Group"
Sculpted by William R. O'Donavan Confederate soldier who fought at Gettysburg and dedicated by Father William Corby who also gave a general absolution to the brigade before it fought in the Wheatfield, July 2, 1863.
4pm Evening 116th Pennsylvania, Irish Brigade, Maj. St. Clair A. Mulholland:
About this time firing commenced on our left, I think about three fourths of a mile distant. The firing had continued about an hour when orders came for us to fall in. We at once took arms, and were marched by the left flank toward the scene of action. After marching nearly 1 mile and the division being in line of battle, we advanced to support (I think) a portion of the Third Army Corps, which was then engaged. The brigade to which we are attached advanced in line of battle, lead in front, gallantly led by Colonel P. Kelly, of the Eighty-eighth New York Volunteers. As we advanced, portions of the Third Corps retired, passing through the intervals of our line. Having entered a dense woods, we began to ascend a hill, where large boulders of rocks impeded our progress, notwithstanding which we advanced in good order. We soon came within sight of the enemy, who occupied the crest of the hill, and which immediately opened fire at our approach. Our brigade returned the fire with good effect. After firing for about ten minutes, the order was given to advance, which the brigade did in excellent style, driving the enemy from their position, which we at once occupied. We took many prisoners at this point, hundreds of the enemy laying down their arms and passing to the rear. We found the position which our foes had occupied but a few moments before thickly strewn with the dead and wounded. Here we again opened fire, the enemy having rallied to oppose our farther advance, After being engaged for about twenty minutes and the enemy having been re-enforced, the division began to retire in good order. At this time the division was completely outflanked by the enemy, who had formed a line facing the right flank our brigade. This line was formed along the edge of a wheat-field, about a quarter of a mile in rear of our brigade. This field we had to cross to get to the rear. In doing so, we encountered the fully sweep of the enemy's fire, which at this point was most destructive, Many of the division fell before this terrible fire. After passing to the rear, I found Colonel Brooke, Fourth Brigade, forming the division in a field adjoining the Second Division hospital; he told me he had orders from General Caldwell to that effect. I then halted what remained of my command, and rendered all the assistance I could in gathering together members of the Second Brigade. Shortly after dark we were again marched to the front, and placed in the same position that we had occupied in the morning.
My daughter as Lena Horne: She was truly one of Brooklyn’s finest. Her glamorous looks would take her to Hollywood but she was grounded in a social consciousness that started in her grandmother’s home in Bedford Stuyvesant section of Brooklyn. Her grandmother, Cora Horne, instilled in her the need to speak properly and conduct oneself with dignity as a way to combat racism. She would have to draw on this when she headlined at clubs like the Copacabana but wasn’t allowed to walk through its front door. In 1942, she became the first Black actress to sign a movie contract with MGM but bigoted hairdressers and makeup artists refused to touch her. She learned to do her own makeup. and began calling out Hollywood before it was cool. But before Hollywood discovered Horne, she sparkled in Harlem. She began her career at 16 as a chorus girl at the famed Cotton Club despite her own insecurities about her singing and dancing abilities.
Horne’s legacy is her rejection of stereotypical roles and her activism in the Civil Rights movement. Before Horne, Black women could love and nurture others as amiable, wise-cracking mammies, nannies and maids but they could not be loved. That a Black woman could be desired on the big screen was a revelation. She joined with the NAACP to push for a more positive depiction of Blacks in film. But not all of America could see what she was doing. Movies with Horne were shot in such a way so that when they were shown down South her parts could be edited out. Her rendition of Love in Ziegfeld Follies is an example of that. This experience pushed Horne to join with Paul Robeson work the Civil Rights movement. She became increasingly militant and her political views led her to be blacklisted like many artists of her time but she continued to perform in nightclubs and persevere. In 1978, she was Glinda the Good Witch in The Wiz reminding us to believe in ourselves in her triumphant, final film appearance. Horne died at 92 years old.
** Original photo of Lena Horne, Public Domain **
Bio written by: Janine Harper
#theheroinesproject #teachtheyoung #promoteheroines
As I walked back home after taking pictures of the building in the background of this image (and of fountains that always make me happy), I passed by this woman sleeping in an awkward position in the phone booth. I had about half a second to capture this scene before the man sitting a few feet away looked up again.
I didn't know how to help in that moment and therefore I'm sharing this picture. As you see their lives, think about how you can help. As I tried to sleep, restlessly in my comfortable bed that night, I wondered how people in this very world live sans home and/or happiness...
as i guessed in october, when i was so tired of summer and longing for winter, cold days for hot teas and blankets, i'm starting to long for spring days... sunny days with a warm tone... flowers blooming... and after spring comes summer and with summer comes vacations... and these on this island were delicious.
i hope you had a fabulous wednesday, flickr friends! will go through your streams in a minute! :)
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With a huge red lei around his neck and a wide grin that could have stretched across Oahu, Larry Fitzgerald held up the gleaming, silver MVP trophy. It sparkled in the sunshine as much as his game.
The only problem: It wasn't the Lombardi Trophy.
Fitzgerald caught five passes for 81 yards and two touchdowns, 44-year-old John Carney kicked two fourth-quarter field goals, and the NFC rallied to a 30-21 victory over the AFC. The Arizona Cardinals' All-Pro receiver, coming off a record-breaking postseason and a spectacular Super Bowl in a loss to the Pittsburgh Steelers, earned MVP honors.
But he said the victory over the AFC, which featured three members of the Steelers' defense, didn't ease the pain from the Super Bowl.
"No, not one bit," he said.
Fitzgerald also took home keys to a new Cadillac.
"I'm just glad we won, that's the most important thing," he said.
On a sweltering day, with 60 percent humidity, Kurt Warner started for the NFC and played just one series before making way for Brees. Warner was just 1-of-2 for 8 yards.
"I would've liked to have won last week and not this week, if I could switch them out," he said.
Fitzgerald caught a 46-yard scoring pass from Drew Brees before the half and a 2-yard TD pass from Eli Manning for the go-ahead score with 4:07 to play.
The NFC defense took care of the rest.
Manning, making his Pro Bowl debut, was 8-of-14 for 111 yards. While big brother Peyton had better stats, 12-of-17 for 151 yards and a TD, Eli got the win.
"He didn't play the whole second half, so it's not about beating my brother, it's just about having fun," Eli Manning said.
The Manning brothers were the first quarterback brothers in Pro Bowl history. And Carney, who was a perfect 3-for-3, became the oldest player in the game's history. He booted a 48-yarder with 2:06 remaining to make it 27-21 and sealed the win with a 26-yarder with 32 seconds to go.
Sunday's all-star game ended a successful 30-year run at Aloha Stadium, with a sellout every year. The Pro Bowl will be played in Miami next year, a week before the Super Bowl. The NFL, which has been looking to increase the profile of the game, hopes to bring the game back to Hawaii.
The players, who spent most of the week by the beach and sipping umbrella-adorned mai tais, were pretty unanimous in wanting the game to return.
For Warner, the question now is whether this was his final game in the NFL or, as a free agent, will he opt to continue playing at age 38?
"I don't know right now," Warner said. "Again, when I have a feeling one way or the other, I'll let everyone else know. I don't have a time frame. This is the first time right now that I am done having to think about football for a while, and I'm going to enjoy that part of it, enjoy my wife, enjoy my kids and then we'll make a decision as soon as we can."
The AFC was looking to hula dance into halftime with a comfortable 14-3 cushion after Kerry Collins connected with Owen Daniels on a 9-yard scoring pass with 28 seconds left in the half.
However, that was more than enough the time for the NFC, with all its weapons.
The NFC took over at its 45 with 19 seconds left after a nice kickoff return by Clifton Smith. They ran two plays before Larry Fitzgerald hauled in Brees' 46-yard bomb with fellow All-Pro Cortland Finnegan on his back as time expired to pull the NFC to 14-10.
It made for two huge end-of-the-half plays in consecutive weeks for Fitzgerald. But this time, rather than trying -- and failing -- to chase down James Harrison on his 100-yard interception returned for a TD, Fitzgerald was the one celebrating.
Fitzgerald also beat Finnegan on his second score.
"These guys are such elite players, it doesn't take much time to get in the groove with these players," Fitzgerald said. "These guys were great."
The usual high-scoring affair surprisingly also featured plenty of defense. Despite rules such as no blitzing linebackers and safeties, the quarterbacks were feeling the heat, at times buried by the defensive line. None of the passes had any room for error on throws against the speedy defensive backs.
The AFC had a chance to take the lead late, but Julius Peppers got in the way. Down by six, the AFC started its drive on its 20 with 4:03 remaining and got to midfield. Peppers then swatted a pass by Jay Cutler with his left hand and came up with the interception that led to Carney's 48-yard field goal.
There were three straight drives ending with a turnover in a span of about 2 minutes in the third quarter alone, including two by Collins.
The second led to the NFC's first lead of the game, 17-14, late in the third quarter. Jared Allen stripped Collins from behind and scooped up the bouncing ball at the AFC 10. All-Pro Adrian Peterson, last year's Pro Bowl MVP, finished it off with a 10-yard run.
Pinned on its 4, the AFC came out firing behind the league MVP. Peyton Manning completed passes of 20, 18, 22, 4, and 6 yards to five players before hitting Tony Gonzalez for the score on a high-arcing, 19-yard pass.
Gonzalez easily outmaneuvered Seattle linebacker Julian Peterson before hauling in the pass and tiptoeing into the end zone. Gonzalez, also an All-Pro, finished with six catches for 98 yards.
On the ensuing series, Robert Mathis stripped Brees and gave possession back to the AFC.
Manning then completed a 22-yarder to Colts teammate Reggie Wayne before the NFC finally started playing some defense.
After the AFC reached the NFC's 31, Peppers squashed Manning -- and gave him a hand to get back up. It is, after all, the Pro Bowl.
With a huge red lei around his neck and a wide grin that could have stretched across Oahu, Larry Fitzgerald held up the gleaming, silver MVP trophy. It sparkled in the sunshine as much as his game.
The only problem: It wasn't the Lombardi Trophy.
Fitzgerald caught five passes for 81 yards and two touchdowns, 44-year-old John Carney kicked two fourth-quarter field goals, and the NFC rallied to a 30-21 victory over the AFC. The Arizona Cardinals' All-Pro receiver, coming off a record-breaking postseason and a spectacular Super Bowl in a loss to the Pittsburgh Steelers, earned MVP honors.
But he said the victory over the AFC, which featured three members of the Steelers' defense, didn't ease the pain from the Super Bowl.
"No, not one bit," he said.
Fitzgerald also took home keys to a new Cadillac.
"I'm just glad we won, that's the most important thing," he said.
On a sweltering day, with 60 percent humidity, Kurt Warner started for the NFC and played just one series before making way for Brees. Warner was just 1-of-2 for 8 yards.
"I would've liked to have won last week and not this week, if I could switch them out," he said.
Fitzgerald caught a 46-yard scoring pass from Drew Brees before the half and a 2-yard TD pass from Eli Manning for the go-ahead score with 4:07 to play.
The NFC defense took care of the rest.
Manning, making his Pro Bowl debut, was 8-of-14 for 111 yards. While big brother Peyton had better stats, 12-of-17 for 151 yards and a TD, Eli got the win.
"He didn't play the whole second half, so it's not about beating my brother, it's just about having fun," Eli Manning said.
The Manning brothers were the first quarterback brothers in Pro Bowl history. And Carney, who was a perfect 3-for-3, became the oldest player in the game's history. He booted a 48-yarder with 2:06 remaining to make it 27-21 and sealed the win with a 26-yarder with 32 seconds to go.
Sunday's all-star game ended a successful 30-year run at Aloha Stadium, with a sellout every year. The Pro Bowl will be played in Miami next year, a week before the Super Bowl. The NFL, which has been looking to increase the profile of the game, hopes to bring the game back to Hawaii.
The players, who spent most of the week by the beach and sipping umbrella-adorned mai tais, were pretty unanimous in wanting the game to return.
For Warner, the question now is whether this was his final game in the NFL or, as a free agent, will he opt to continue playing at age 38?
"I don't know right now," Warner said. "Again, when I have a feeling one way or the other, I'll let everyone else know. I don't have a time frame. This is the first time right now that I am done having to think about football for a while, and I'm going to enjoy that part of it, enjoy my wife, enjoy my kids and then we'll make a decision as soon as we can."
The AFC was looking to hula dance into halftime with a comfortable 14-3 cushion after Kerry Collins connected with Owen Daniels on a 9-yard scoring pass with 28 seconds left in the half.
However, that was more than enough the time for the NFC, with all its weapons.
The NFC took over at its 45 with 19 seconds left after a nice kickoff return by Clifton Smith. They ran two plays before Larry Fitzgerald hauled in Brees' 46-yard bomb with fellow All-Pro Cortland Finnegan on his back as time expired to pull the NFC to 14-10.
It made for two huge end-of-the-half plays in consecutive weeks for Fitzgerald. But this time, rather than trying -- and failing -- to chase down James Harrison on his 100-yard interception returned for a TD, Fitzgerald was the one celebrating.
Fitzgerald also beat Finnegan on his second score.
"These guys are such elite players, it doesn't take much time to get in the groove with these players," Fitzgerald said. "These guys were great."
The usual high-scoring affair surprisingly also featured plenty of defense. Despite rules such as no blitzing linebackers and safeties, the quarterbacks were feeling the heat, at times buried by the defensive line. None of the passes had any room for error on throws against the speedy defensive backs.
The AFC had a chance to take the lead late, but Julius Peppers got in the way. Down by six, the AFC started its drive on its 20 with 4:03 remaining and got to midfield. Peppers then swatted a pass by Jay Cutler with his left hand and came up with the interception that led to Carney's 48-yard field goal.
There were three straight drives ending with a turnover in a span of about 2 minutes in the third quarter alone, including two by Collins.
The second led to the NFC's first lead of the game, 17-14, late in the third quarter. Jared Allen stripped Collins from behind and scooped up the bouncing ball at the AFC 10. All-Pro Adrian Peterson, last year's Pro Bowl MVP, finished it off with a 10-yard run.
Pinned on its 4, the AFC came out firing behind the league MVP. Peyton Manning completed passes of 20, 18, 22, 4, and 6 yards to five players before hitting Tony Gonzalez for the score on a high-arcing, 19-yard pass.
Gonzalez easily outmaneuvered Seattle linebacker Julian Peterson before hauling in the pass and tiptoeing into the end zone. Gonzalez, also an All-Pro, finished with six catches for 98 yards.
On the ensuing series, Robert Mathis stripped Brees and gave possession back to the AFC.
Manning then completed a 22-yarder to Colts teammate Reggie Wayne before the NFC finally started playing some defense.
After the AFC reached the NFC's 31, Peppers squashed Manning -- and gave him a hand to get back up. It is, after all, the Pro Bowl.
Malta i/ˈmɒltə/, officially known as the Republic of Malta (Maltese: Repubblika ta' Malta), is a Southern European country consisting of an archipelago situated in the centre of the Mediterranean, 80 km (50 mi) south of Sicily, 284 km (176 mi) east of Tunisia and 333 km (207 mi) north of Libya, with Gibraltar 1,755 km (1,091 mi) to the west and Alexandria 1,508 km (937 mi) to the east.[8] Malta covers just over 316 km2 (122 sq mi) in land area, making it one of the world's smallest states.It is also one of the most densely populated countries worldwide. The de facto capital city of Malta is Valletta; the largest town, Birkirkara. The main island comprises many towns, which together form one Larger Urban Zone (LUZ) with a population of 368,250 according to Eurostat.The country has two official languages, Maltese (considered the national language) and English.Throughout history, Malta's location has given it great strategic importance,and a succession of powers including the Phoenicians, Greeks, Romans, Arabs, Normans, Aragonese, Habsburg Spain, Knights of St John, French and the British ruled the islands. Malta gained independence from the United Kingdom in 1964 and became a republic in 1974, whilst retaining membership in the Commonwealth of Nations. Malta was admitted to the United Nations in 1964 and to the European Union in 2004. Malta is also party to the Schengen Agreement and in 2008 it became part of the eurozone.Malta has a long Christian legacy and is an Apostolic see. According to the Acts of the Apostles in the Bible,St. Paul was shipwrecked on "Melite", as the Greeks called the island, and ministered there. Catholicism is the official religion in Malta as declared by the Maltese constitution.Malta is internationally renowned as a tourist destination, with numerous recreational areas and historical monuments, including nine UNESCO World Heritage Sites, most prominently the Megalithic Temples which are some of the oldest free-standing structures in the world
Malta, ufficialmente Repubblica di Malta (in maltese Repubblika ta' Malta, in inglese Republic of Malta), è uno stato insulare dell'Europa meridionale, membro dell'Unione Europea. È un arcipelago situato nel Mediterraneo, nel canale di Malta, a 80 km dalla Sicilia, a 284 km dalla Tunisia e a 333 km dalla Libia, compreso nella regione fisica italiana. Con un'estensione di 316 km², è uno degli stati più piccoli e densamente popolati al mondo. La sua capitale è La Valletta e la città più abitata è Birkirkara. L'isola principale è caratterizzata da un grande numero di città che, insieme alla capitale, formano una conurbazione di 368.250 abitanti.Il Paese ha due lingue ufficiali, il maltese e l'inglese. L'italiano, lingua ufficiale fino al 1934, è ancora molto diffuso, compreso da circa due terzi dei maltesi.Durante il corso della storia, la posizione geografica di Malta ha dato grande importanza all'arcipelago, subendo l'avvicendarsi in sequenza di Fenici, Greci, Cartaginesi, Romani, Arabi, Normanni, Aragonesi, Cavalieri di Malta, Francesi e Inglesi.Malta è internazionalmente conosciuta come località turistica, per lo svago e soprattutto per la cultura, dato che ben 3 siti UNESCO si trovano nel Paese, tra i quali i templi megalitici di Gigantia, Ħaġar Qim e Menaidra. L'ingresso nell'Unione europea è avvenuto il 1º maggio 2004 e dal 1º gennaio 2008 è entrata a far parte dell'eurozona. Malta è inoltre membro del Commonwealth.
Font : Wikipedia
Doncaster is a large market town in South Yorkshire, England. Together with its surrounding suburbs and settlements, the town forms part of the Metropolitan Borough of Doncaster, which had a mid-2014 est. population of 304,185. The town itself has a population of 109,805. Historically part of the West Riding of Yorkshire, Doncaster is about 20 miles (30 km) from Sheffield, with which it is served jointly by an international airport, Robin Hood Airport Doncaster Sheffield in Finningley. The Doncaster Urban Area had a population of 158,141 in 2011 and includes Doncaster and the neighbouring small town of Bentley as well as some other villages.
It is a long, long time ago that we were last here. I did manage to take about a dozen shots that day.
You'll be glad to know I took more this time.
Sheppy is other-worldly. It is an island, but now there are two bridges onto it, the last being a dual carriageway, getting you to the delights of Sheerness and Queensborough doubly quickly.
Away from the western end, the island barely rises above the waters of the Thames and Swale that surround it, except at one place; Minster, where a monastery was built to look down on the fenland all around.
As we were nearby in Iwade, it was a ten minute drive to get to Minster, find our way up the hill and a vacant parking space. The museum in the gatehouse was open, but we pass by that to the church and mister beyond, with its wide and squat tower rising from the graveyard.
I pushed the door of the church, and it swung open, revealing a huge space; once two churches, but now full of details worthy of investigating.
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The large, almost square, medieval gatehouse to the west of the church tells the visitor that here is no ordinary parish church. For nearly a thousand years this was both Minster Abbey and Minster parish church. Today it is one building, but formerly the present south aisle formed the parish church, whilst the north aisle belonged to the nuns and was part of the monastic enclosure. The parish church side has a distinct nineteenth-century feel to it, the result of a much-needed restoration of 1879 by Ewan Christian to which Queen Victoria contributed. It contains some notable old monuments; especially interesting is that to Sir Robert de Shurland (d. 1310) which is an effigy of a knight under a wall recess. Between the nuns' aisle and the parish church is the Cheyne tomb, commemorating Sir Thomas Cheyne (d. 1559). This imposing marble and alabaster table tomb shows him wearing his Order of the Garter. The north aisle - or nuns' church - has altogether more atmosphere with substantial remains of the original church built by St Sexburga, widow of King Erconbert of Kent in AD 670. The arched heads of two Saxon windows survive in the southern wall, and the 'chancel' of the nuns' church has had its plaster removed to show the early rubble construction. It is separated from the rest of the church by a fine oak screen of about 1400. The whole church has a well-cared-for atmosphere and should be near the top of all visitors' lists.
www.kentchurches.info/church.asp?p=Minster+in+Sheppey
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Minster Abbey or, to give it its full title, The Abbey Church of the Blessed Virgin Mary and Saint Sexburgha, occupies the highest hilltop position on the otherwise flat Isle of Sheppey in Kent and has been a place of worship for over 1,400 years.
Founded as a nunnery by the widowed Queen Sexburgha in 664AD it was endowed with land given by her son Ercombert, King of Kent. With no stone on the island the building material was hewn at Boughton Monchelsea and brought down the River Medway and the Swale. Examples of early Saxon stone and Roman tiles, (from an earlier Roman outpost of the garrison at Reculver which earlier occupied this hilltop,) can also be found in the walls of the St Sexburgha chapel. Three still functioning wells from the priory are located by the Gatehouse, under a shop in Minster High Street and in the garden of a house in the adjacent Falcon Gardens.
The priory was badly damaged, but not destroyed, by Danish Vikings in the ninth century and was further damaged in the 11th century.
Following the Norman invasion of 1066, King William the Conqueror partly rebuilt the church and priory and allowed nuns from Newington to take up residence. It remained impoverished, though, until Archbishop de Corbeuil rebuilt it between 1123 and 1139. He is credited with the unusual arrangement of two adjacent 'churches' with the northern church for the nuns and the southern for the parishioners. It is thought curtains were originally hung to cover the arches which separate the two churches. The stone for the Norman part of the church was imported from Caen from the same quarry that provided the stone for Canterbury Cathedral
During the Dissolution of the Monasteries by Henry VIII the two adjacent churches led directly to the saving of the Abbey church. Because the two churches shared a common wall and were linked by arches in the wall, the Abbey church was spared the destruction wrought on the rest of the Abbey
Following the Dissolution, the abbey came into the ownership of Sir Thomas Cheyne (or Cheney) and he was first buried in the now lost chapel of Saint Katherine on this site in 1559. Most of the Abbey was eventually demolished except for the church and the adjacent Abbey Gatehouse. The gatehouse survived because it was used as a private residence and now contains an interesting local history museum.
Repairs to the church were neglected in the mid 19th century, but Rev William Bramston restored the church in 1881 and the Abbey is now a Grade 1 listed building which provides protection but also limits the modernisation work which can be done (e.g. the installation of a disabled toilet)
Internally there is no chancel arch in the southern aisle while the northern aisle retains both chancel arch and a carved timber screen. At the eastern end of the southern aisle there is a niche which has traces of a medieval wall painting of St. Nicholas.
The north-east Sexburgha chapel (also known as the Nuns' chapel) is separated from North aisle by a 12th century oak screen
The church has an interesting array of monuments displaying English armour from the 14th to the 16th centuries. The earliest is Baron Robert de Shurland [died 1327] who reclines on an altar tomb on the southside. At his feet is the head of his horse, Grey Dolphin. According to local legend, Sir Robert killed a monk and resolved to ask the King for a pardon. In 1326 he rode to where the King's ship was anchored, off the Isle of Sheppey, and rode out through the water to gain forgiveness from the King. Returning, he met a witch who said that de Shurland's horse, Grey Dolphin, which had borne him so bravely to the ship, would be the death of him. Sir Robert immediately killed the horse and cut off its head. A year later Sir Robert was walking along the shore when a shard of the horse's bone pierced his foot. Blood poisoning set in and Sir Robert died, killed by his horse as predicted by the witch.
In the arches between the two churches is the final resting place of Sir Thomas Cheyne KG [1485-1558]. As Sherriff of Kent from 1516 and Lord Warden of the Cinque Ports from 1536 until his death, (a position he held through the reigns of all five of the Tudor monarchs), he became one of the most powerful men in the South-East of England. For many years he served as Treasurer of the Household for Henry VIII and remarkably retained this post under Mary 1.
In the north-east corner of the northern aisle there is the effigy of a man dressed in high Gothic armour from the late 15th century. Some sources suggest it might be Sir Hugh de Badlesemere, a Yorkist soldier who fought in the War of the Roses. However others say that it might be George, 1st Duke of Clarence, as George was constable of nearby Queenborough Castle. Supposedly executed at the Tower of London by drowning in a Butt of Malmsley, there is evidence, though, that George was buried with his wife in Tewksbury. The effigy is of very high quality and clearly reflects wealth, but all the shields and heraldry have been hacked off, which might suggest Tudor vandalism of a supposed Yorkist tomb. This could support the 'Clarence' theory, but the effigy also rests with his feet on a curly haired ram and not a bull - the bull badge being traditionally associated with George, Duke of Clarence.
Another effigy of early 15th century date was dug up in the churchyard in 1833 and this lies against the north wall. Some sources suggest this is General Geronimo who appears in the Register as being buried in December 1591. He was captured in a Spanish galleon by Sir Edward Hoby in 1588 and held hostage in Queenborough Castle. The ransom was never paid and he died in captivity. He clasps a small egg shaped image in his hands which is said to represent his soul
Other rough hewn tombs recovered at this time are thought to be tombs of abbesses of the Abbey.
www.minsterabbey.org.uk/3.html
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MINSTER
IS the principal parish in the Island of Shepey. It lies on high ground near the middle of the north side of it.
The parish takes its name from the monastery founded very early within it, Minstre in the Saxon language signifying a monastery or religious house.
The manor of Newington claims over a small part of this parish, but the paramount manor over the whole of it is that of Milton.
THE PARISH of Minster is by far the largest of any in the island. The village is situated on high ground near the middle of it, with the church, and ruins of the monastery close on the northern side of it; of the latter there is little more than the gate-house remaining.
THE VILLE of Sheerness is situated at the western bounds, as well of this parish as of the whole island, a further account of which will be given hereafter. It was formerly accounted as part of this parish, but it has long since been made a ville of itself, and as to its civil jurisdiction, entirely separate from this parish.
The cliffs on the northern side of this island, are likewise the northern boundaries of this parish; Queenborough and Sheerness bound it towards the west, and the Swale and the island of Elmley southward.
In June 1756, a monstrous fish, thought to be a young whale, was driven on shore at this place. It measured thirty-six feet and upwards in length, twentytwo feet in circumserence, and eight feet from the eyes to the tip of the nose. It was supposed to yield twenty hogsheads of oil.
King Edward III. in his 17th year, granted a fair to be held here on Palm Monday, which is still continued for toys and such like merchandize.
SEXBURGA, one of the daughters of Annas, king of East Anglia, and widow of Ercombert, king of Kent, between the years 664 and 673, having obtained lands in this parish of her son king Egbert, founded A MONASTERY here, which she finished and got well endowed for seventy-seven nuns, whom she placed in it, king Egbert himself adding several lands to it, and she became herself the first abbess. Soon after which, about the year 675, she resigned her government of it to her daughter Ermenilda, who became the second abbess, and then retired, in the year 699, to the Isle of Ely, to the monastery there, over which her sister Etheldred presided. (fn. 1)
During the times of the Danish invasions, the religious of this monastery were subject to continual instances of cruelty and oppression, and at last their house was in a great measure destroyed by them, and the nuns dispersed. In which situation it seems nearly to have remained till the reign of the Conqueror, who, on the prioress of the nunnery of Newington near Sittingborne having been strangled in her bed, consiscated their possessions, and removed the few remaining nuns to this ruinated monastery, which continued but in a very mean condition till the year 1130, when it was reedified and replenished with Benedictine nuns, by archbishop Corboil, and dedicated to St. Mary and St. Sexburg.
In the 8th year of king Richard II. anno 1384, the temporalities of this monastery were valued at 66 l. 8s. and the spiritualities at 73l. 6s. 8d. Total 139l. 14s. 8d.
¶In the 27th year of king Henry VIII. an act having passed for the suppression of all religious houses, whose revenues did not amount to the clear yearly value of two hundred pounds, this monastery, whose revenues amounted to no more than 129l. 7s. 10½d. annual re venue, or 122l. 14s. 6d. clear yearly income, being then ten pounds less than they were near two hundred years before, was surrendered up to the king, at which time it was in so indigent a state, that there were but a prioress and ten nuns in it. To the former, Alicia Crane, the king granted a pension of fourteen pounds for her life, towards her proper support and maintenance.
MINSTER is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sittingborne.
The church, which is dedicated to St. Mary and St. Sexburg, (as was the monastery) is supposed by some to have been the very church of it, but by others, that it only adjoined to it; at present it consists of two isles and two chancels. The steeple is at the west end, being a large square tower, with a turret at the top, in which there is a clock, and a ring of five bells. It was formerly higher than it is at present, as appears by the remains. There was formerly a building adjoining to the east end of the north chancel, as appears by a doorcase and some ornaments on the outside of it. In the north chancel, on the south side, is the tomb of Sir Thomas Cheney, knight of the garter, &c. who was buried with great state, in a chapel which had been the conventual church, adjoining to the north east part of this parish; but his son Henry, lord Cheney, having in 1581, anno 24 Elizabeth, obtained a licence to remove the coffins and bones of his father and ancestors from thence, he having sold the materials of the chapel to Sir Humphry Gilbert, and placed them in this parish church, the coffin of his father was, among others removed, and deposited in this chancel. On the north side, under an arch in the wall, on a grey marble, lies the figure of a man, habited in armour. In the south, or high chancel, against the south wall, is an antient tomb, with the effigies of a man lying at length crosslegged, and in armour; on his right side is the figure of a horse's head, carved alike in alabaster, and fixed to the tomb, concerning which many idle reports are current. (fn. 10) On a stone in the middle of the chancel, are the figures in brass of a man and woman; his in armour, cross-legged, with large spurs, his sword by his side, and this coat of arms, Ermine, a pale, engrailed, (perhaps it might have been originally a cross, the rest of it having been rubbed out); on her mantle, Three bars, wavy; under his feet a lion, under her's a talbot; the inscription underneath is gone, except the word Hic at the beginning of it. At the upper end of the north isle is a small stone, seemingly very antient, with a cross bottony on it.
In the year 1489, there was a chapel, dedicated to St. John Baptist, Situated within the cemetery of Minster, in Shepey.
The church of Minster seems to have been part of the endowment of the monastery at the first foundation of it.
¶This church was not many years afterwards appropriated to it, (fn. 11) the cure of it being esteemed as a donative, in which state it continued at the time of the dissolution of the monastery, when it came, together with the rest of the possessions of it, into the king's hands, where it remained till the king granted the rectory of Minster, with its rights, members, and appurtenances, and the advowson of the church there, to Sir Thomas Cheney, knight of the garter, &c. to hold in capite by knight's service, whose son Henry, lord Cheney, of Tuddington, alienated this rectory, with the advowson, to Robert Levesey, esq. in whose descendants it continued sometime afterwards, till at length it was sold to Gore, and William Gore, esq. of Boxley, died possessed of the rectory impropriate, with the advowson, in 1768. He died s.p. and by his will devised it to his relation Robert Mitchell, esq. who dying likewise. s.p. in 1779, gave his estates to his three nephews, Robert, Christopher, and Thomas, sons of his brother Thomas, the eldest of whom, Robert Mitchell, esq. became afterwards the sole proprietor of them.
The parsonage at present consists of a house, barns, &c. and one hundred and eighty-eight acres of arable, meadow, and pasture belonging to it, together with all the great and small tithes of the parish, of all kinds whatsoever.
The ecclesiastical jurisdiction of this parish extends over the ville of Sheerness, the populousness of which adds greatly to the burials in it, insomuch that in some years of late, they have amounted to between two and three hundred.
The church of Queenborough was formerly esteemed as a chapel to this church, but it has long since been independent of it. The cure of it is still esteemed as a donative, the yearly stipend of the curate being 16l. 13s. 4d. In 1578 the communicants were three hundred and eight.
In 1640 the stipend of the curate was 16l. 13s. 4d. Communicants two hundred and sixty-five. It is not in charge in the king's books.
Roger, abbot of St. Augustine's, in 1188 let to Agnes, prioress, and the convent of St. Sexburg, certain tithes within this parish, to hold in perpetual ferme at fourteen shillings yearly rent, &c. These tithes were those of Westlande; being those of Sir Adam de Shurlande, and of Adam Rusin (fn. 12)
Regina lost her foot in a lawn mower accident last year and now has a prosthetic foot. It didn't seem to set her back during her Aikido class this afternoon. She was an amazing little girl as you can see. She even throws fully grown men into the air!!
On my semi-long drive back to Gastonia from Lincolnton, I couldn't help but think how happy I was to have met her. It's been a pretty horrible day today but thinking of her reminds me that tomorrow always holds a chance for a better one.
White-bellied Sea Eagle
The white-bellied sea eagle (Haliaeetus leucogaster), also known as the white-breasted sea eagle, is a large diurnal bird of prey in the family Accipitridae. Originally described by Johann Friedrich Gmelin in 1788, it is closely related to Sanford's sea eagle of the Solomon Islands, and the two are considered a superspecies. A distinctive bird, the adult white-bellied sea eagle has a white head, breast, under-wing coverts and tail. The upper parts are grey and the black under-wing flight feathers contrast with the white coverts. The tail is short and wedge-shaped as in all Haliaeetus species. Like many raptors, the female is slightly larger than the male, and can measure up to 90 cm (35 in) long with a wingspan of up to 2.2 m (7.2 ft), and weigh 4.5 kg (9.9 lb). Immature birds have brown plumage, which is gradually replaced by white until the age of five or six years. The call is a loud goose-like honking.
Resident from India and Sri Lanka through Southeast Asia to Australia on coasts and major waterways, the white-bellied sea eagle breeds and hunts near water, and fish form around half of its diet. Opportunistic, it consumes carrion and a wide variety of animals. Although rated as Least Concern globally, it has declined in parts of southeast Asia such as Thailand, and southeastern Australia. It is ranked as Threatened in Victoria and Vulnerable in South Australia and Tasmania. Human disturbance to its habitat is the main threat, both from direct human activity near nests which impacts on breeding success, and from removal of suitable trees for nesting. The white-bellied sea eagle is revered by indigenous people in many parts of Australia, and is the subject of various folk tales throughout its range.
The white-bellied sea eagle has a white head, rump and underparts, and dark or slate-grey back and wings. In flight, the black flight feathers on the wings are easily seen when the bird is viewed from below. The large, hooked bill is a leaden blue-grey with a darker tip, and the irides are dark brown. The cere is also lead grey. The legs and feet are yellow or grey, with long black talons (claws). Unlike those of eagles of the genus Aquila, the legs are not feathered. The sexes are similar. Males are 66–80 cm (26–31 in) long and weigh 1.8–3 kg (4.0–6.6 lb). Females are slightly larger, at 80–90 cm (31–35 in) and 2.5–4.5 kg (5.5–9.9 lb). The wingspan ranges from 1.78 to 2.2 m (5.8 to 7.2 ft). A 2004 study on 37 birds from Australia and Papua New Guinea (3 °S to 50 °S) found that birds could be sexed reliably on size, and that birds from latitudes further south were larger than those from the north. There is no seasonal variation in plumage. The moulting pattern of the white-bellied sea eagle is poorly known. It appears to take longer than a year to complete, and can be interrupted and later resumed from the point of interruption.
The wings are modified when gliding so that they rise from the body at an angle, but are closer to horizontal further along the wingspan. In silhouette, the comparatively long neck, head and beak stick out from the front almost as far as the tail does behind. For active flight, the white-bellied sea eagle alternates strong deep wing-beats with short periods of gliding.
A young white-bellied sea eagle in its first year is predominantly brown, with pale cream-streaked plumage on their head, neck, nape and rump areas. The plumage becomes more infiltrated with white until it acquires the complete adult plumage by the fourth or fifth year. The species breeds from around six years of age onwards. The lifespan is thought to be around 30 years.
The loud goose-like honking call is a familiar sound, particularly during the breeding season; pairs often honk in unison, and often carry on for some time when perched. The male's call is higher-pitched and more rapid than that of the female. Australian naturalist David Fleay observed that the call is among the loudest and furthest-carrying of all Australian bird calls, in stark contrast to the relatively quiet calls of the wedge-tailed eagle.
Adult white-bellied sea eagles are unmistakable and unlikely to be confused with any other bird. Immature birds can be confused with wedge-tailed eagles. However, the plumage of the latter is darker, the tail longer, and the legs feathered. They might also be confused with the black-breasted buzzard (Hamirostra melanosternon), but this species is much smaller, has white patches on the wings, and has a more undulating flight. In India, the Egyptian vulture has white plumage, but is smaller and has a whiter back and wings. The white tail of the white-bellied sea eagle in flight distinguishes it from other species of large eagles. In the Philippines, it can be confused with the Philippine eagle, which can be distinguished by its crest; immature white-bellied sea eagles resemble immature grey-headed fish eagles, but can be identified by their more wholly dark brown underparts and flight feathers, and wedge-shaped tail.
The white-bellied sea eagle is found regularly from Mumbai (sometimes north to Gujarat, and in the past in the Lakshadweep Islands) eastwards in India, Bangladesh, and Sri Lanka in southern Asia, through all of coastal Southeast Asia including Burma, Thailand, Malaysia, Indonesia, Indochina, the main and offshore islands of the Philippines, and southern China including Hong Kong, Hainan and Fuzhou, eastwards through New Guinea and the Bismarck Archipelago, and Australia. In the northern Solomons it is restricted to Nissan Island, and replaced elsewhere by Sanford's sea eagle. In Victoria, where it is otherwise scarce, it is locally more common at Corner Inlet and Gippsland Lakes. Similarly in South Australia, it is most abundant along the north coast of Kangaroo Island. The range extends to the islands of Bass Strait and Tasmania, and it is thought able to move between the islands and the mainland. There is one unconfirmed record from Lord Howe Island and several from New Zealand.
They are a common sight in coastal areas, but may also be seen well inland (It is reportedly seen at the Panna Tiger Reserve in central India, nearly 1,000 km (621 mi) away from the sea shore) The white-bellied sea eagle is generally sedentary and territorial, although it may travel long distances. They have been reported travelling upriver to hunt for flying foxes (Pteropus). Populations in inland Australia move around as inland bodies of water appear and then dry up. In one instance, a pair came to breed at Lake Albacutya in northwestern Victoria after the lake had been empty for 30 years. The species is easily disturbed by humans, especially when nesting, and may desert nesting sites as a result. It is found in greater numbers in areas with little or no human impact or interference.
The white-bellied sea eagle is an opportunistic carnivore and consumes a wide variety of animal prey, including carrion. It often catches a fish by flying low over the water and grasping it in its talons. It prepares for the strike by holding its feet far forward (almost under its chin) and then strikes backwards while simultaneously beating its wings to lift upwards. Generally only one foot is used to seize prey. The white-bellied sea eagle may also dive at a 45 degree angle from its perch and briefly submerge to catch fish near the water surface. While hunting over water on sunny days, it often flies directly into the sun or at right angles to it, seemingly to avoid casting shadows over the water and hence alerting potential prey.
The white-bellied sea eagle was important to different tribes of indigenous people across Australia. The guardian animal of the Wreck Bay aboriginal community, it is also the official emblem of the Booderee National Park and Botanic Gardens in the Jervis Bay Territory. The community considered localities around Booderee National Park to be connected with it. A local Sydney name was gulbi, and the bird was the totem of Colebee, the late 18th century indigenous leader of the Cadigal people. The white-bellied sea eagle is important to the Mak Mak people of the floodplains to the southwest of Darwin in the northern Territory, who recognised its connection with "good country". It is their totem and integrally connected to their land. The term Mak Mak is their name for both the species and themselves. The Umbrawarra Gorge Nature Park was a Dreaming site of the bird, in this area known as Kuna-ngarrk-ngarrk. It was similarly symbolic to the Tasmanian indigenous people—Nairanaa was one name used there.
Known as Manulab to the people of Nissan Island, the white-bellied sea eagle is considered special and killing it is forbidden. Its calls at night are said to foretell danger, and seeing a group of calling eagles flying overhead is a sign that someone has died. Local Malay folk tales tell of the white-bellied sea eagle screaming to warn the shellfish of the turning of tides, and a local name burung hamba siput translates as "slave of the shellfish". Called Kaulo in the recently extinct Aka-Bo language, the white-bellied sea eagle was held to be the ancestor of all birds in one Andaman Islands folk tale. On the Maharashtra coast, their name is kakan and its call is said to indicate the presence of fish in the sea. They sometimes nest on coconut trees. Owners of the trees destroy the nest to avoid attacks when harvesting the coconuts.