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International Workers' Day (also known as May Day) is a celebration of the international labour movement and left-wing movements. It commonly sees organized street demonstrations and marches by working people and their labour unions throughout most of the world. May 1 is a national holiday in more than 80 countries. It is also celebrated unofficially in many other countries. ( Wiki )
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As soon as I stepped off that elevator onto the observation deck, I knew what I was going to see was magical. But I was still amazed and surprised at the view looking down at the skyline from 342m. What I saw was a carpet of twinkling lights stretching to the horizon in three directions, while the twilight skies above complemented the hues and color of the glittering downtown of Toronto.
Behind this superficial facade of starry lights lay the real meaning of this city: a hub of commerce and civilization, with the glowing highways and the cold dark steel of the railways serving as the arteries and veins of this throbbing heart of Canada, moving people and goods from where they are to where they need to be. In just a single view, one can glance at the overall spectacle presented before and grasp the individual details that make this the focal point of this province.
I spent over an hour admiring this amazing spectacle, often zooming in to observe the individual details: a taxi picking up a ride, a slow moving stack train ambling its way through Toronto, a busy shopping mall with scurrying shoppers. And in all this, I never lost sight of the big picture: a cosmopolitan city along the frigid shores of Lake Ontario!
Toronto
ON Canada
حضارات البشر تتغير كا تغير الفصول في السنه ، إلا أن البشر يضيعون الحياه قبل حلول
أول فصل في السنه بسبب تقاعسهم عن اداء واجبات تلك الحياه التي وهبنا الله
اياها ، وأنهم جميعاً يمثلون تدهور الحضارات ، فالحضارات تسمو حينما نجد بها من
عمل بجد واجتهاد ومن أخلص بذالك العمل ليس لأخذ اجر ذالك العمل فقط بل للأرتقاء
بهذه الحياه ، وتنحط هذه الحياه حينما نجد بأنه كافه هؤالاء البشر هدفهم الوحيد هوه
ملذات الحياه المزيفه والخادعه للعقول ، أنهم بالفعل يمثلون الفشل ، فا تجدهم
في هذه الحياه بمأساه وتشائم مستمر كا استمرار جريان الدم في القلب ، يسيطر
عليهم الخوف من مواجهة الحياه الحقيقيه ، فتجدهم يفرون من الواقع الي الخيال ،
ذالك العالم الذي لا نراه إلا حينما نغمض اعيننا فا نجد أنفسنا فيه ، نصنع من ذالك
العالم سلالم الانحدار للأسفل ، عالم الخيال قد يشعر معظم البشر بأن هناك طريق ما
للخروج من الزقاق المسدود ، إلا أنهم يعودون مره اخري كما كانو في اول مره ،
فالنحافظ علي ما تبقي من هويتنا وحضارتنا ، ولا نصبح ممثلين لأنحطاط الحضاره
وملقبين بالفشل .
يوسف ~
+
تايلند - 2010
Sooc. (Press L)
(Yes, my face is supposed to be dirty. I'm not that nasty.)
So I burned my hair and legs doing this. Candle wax on skin hurts. And I kinda roasted my nose. BUT IT'S ALL GOOD BECAUSE I LIKE THE PICTURE. :D
I hope you guys do too.
Much love. <3
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"Western Civilization"
sculptor: C. Paul Jennewein (1933)
Left to right
Eos, Nous, Adonis, Hippomenes, Eros, lion, Aphrodite, Zeus, Demeter, Triptolemus, Ariadne, Theseus, Minotaur, Python
The western pediment features fourteen Greek deities and mythological figures. Jennewein's polychrome sculptures of painted terra-cotta figures are the only sculptural group to adorn any of the museum's eight pediments.
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The Philadelphia Museum of Art
also known as: the "Great Greek Garage" & "Parthenon on the Parkway"
architects: firms of Horace Trumbauer & Zantzinger, Borie & Medary
building's plan & massing: Howell Lewis Shay (Trumbauer)
detail & perspective drawing: Julian Abele (Trumbauer)
Masonic cornerstone ceremony: Mayor Thomas B. Smith (1919)
A collection of bronze griffins adorn the top of the building. In the 1970s, the museum adopted the griffin as it's symbol. In antiquity the griffin was known for guarding knowledge, treasure and priceless possessions as well as symbols of divine power and a guardians of the divine.
The Philadelphia Museum of Art - Main Building
2600 Benjamin Franklin Parkway (West end)
Philadelphia, Pennsylvania
Civilization is the process of civilizing or becoming civil. A civilized society is often characterized by advanced agriculture, long-distance trade, minimal government, occupational specialization, and urbanism. Aside from these core elements, civilization is often marked by any combination of a number of secondary elements, including a developed transportation system, writing, standards of measurement (currency, etc.), contract and tort-based legal systems, great art style, monumental architecture, mathematics, sophisticated metallurgy, and astronomy.
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viewed on Explore on Mar 27, 2008 #495
No editing, No photoshop except the outside frame. copyright @ DRC 2008
Wide-angle view from Fisherman's wharf Sanfrancisco, CA using Nikon R fisheye lens @ 10.5mm focal lenght, manual braketting & focus using ISO 100, f/10.
Dear flickr friends...have a great weekend !!!
Byblos is believed to be the oldest port city in the world, that is still inhabited to our day.
Byblos is also the birthplace of modern alphabet......
Where what semblance of civilization ends, and Wasteland begins.
Well, I got it redone, and I'd say it's much, much better and more interesting.
More on Brickshelf
" the ancient painting workshop of Carlo Siligato, still existing, in via Teatro Greco, in Taormina."
“l'antica bottega di pittura di Carlo Siligato, ancora esistente, in via Teatro Greco, a Taormina.”
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A history of Taormina: chronicles of a forbidden love and its great secret (not only Paolo and Francesca) with an unexpected "scoop".
This story is an integral part of the story previously told, the historical period is the same, the place is the same, the various characters often meet each other because they know each other; Taormina, between the end of the 1800s and the beginning of the 1900s, in an ever increasing growth, became the place of residence of elite tourism, thanks to the international interest aroused by writers and artists, such as Johann Wolfgang von Goethe , or great personalities like Lady Florence Trevelyan: Taormina becomes so famous, thanks to the paintings of the painter Otto Geleng and the photographs of the young Sicilian models by Wilhelm von Gloeden; in the air of Taormina there is a sense of libertine, its famous and histrionic visitors never fail to create scandal, even surpassing the famous Capri, in which, to cite just one example, the German gunsmith Krupp, trying to recreate the he environment of Arcadia that one breathed in Taormina (thanks to the photos of von Gloeden) was overwhelmed by the scandal for homosexuality, and took his own life. Taormina thus becomes a heavenly-like place, far from industrial civilizations, where you can freely live your life and sexuality; this is the socio-cultural environment in which the two protagonists of this story move, the British painter Robert Hawthorn Kitson (1873 - 1947) and the painter Carlo Siligato (born in Taormina in 1875, and died there in 1959). Robert H. Kitson, born in Leeds in England, belonged to a more than wealthy family, as a young engineer he had begun to replace his father in the family locomotive construction company (Kitson & Co.), on the death of his father in 1899 sells everything and decides to move very rich in Sicily to Taormina (he had been there the previous year with a trip made with his parents, here he had met, in addition to Baron von Gloeden, also the writer and poet Oscar Wilde who came to Italy, immediately after having served two years in prison in forced labor, on charges of sodomy); Kitson settled there because he was suffering from a severe form of rheumatic fever (like von Gloeden was advised to treat himself in the Mediterranean climate milder), and because as a homosexual, he leaves England because the Labouchere amendment considered homosexuality a crime. The other protagonist of this story is Carlo Siligato, he was from Taormina, he had attended the Academy of Fine Arts in Venice, a very gifted painter, he was very good at oil painting (he exhibited his paintings in an art workshop, even now existing, in via Teatro Greco in Taormina), the meeting with the painter Robert Kitson, led him to adopt the watercolor technique: almost to relive Dante's verses on Paolo and Francesca "Galeotto was the book and who wrote it" the common passion for painting led the two artists to live an intense love story. Kitson built his home in the "Cuseni" district of Taormina, called for this "Casa Cuseni", the house was built between 1900 and 1905, its decorations were entrusted to the artists Alfred East (realist landscape painter, president of the Royal Society ), and Frank Brangwyn (painter, decorator, designer), he was a pupil of William Morris, leader of the English movement "Arts and Crafts" which spread to England in the second half of the nineteenth century (the Arts and Crafts was a response to the industrialization of Europe, of mass production operated by factories, all this at the expense of traditional craftsmanship, from this movement originated the Art Nouveau, in Italy also known as Liberty Style or Floral Style, which distinguished itself for having been a artistic and philosophical movement, which developed between the end of the 19th century and the first decade of the 20th century, whose style spread in such a way as to be present everywhere). Casa Cuseni has kept a secret for 100 years that goes far beyond the forbidden love lived by Robert and Carlo, a secret hidden inside the "secret room", that dinning room that was reopened in 2012; entering the dining room, you can witness a series of murals painted on the four walls by Frank Brangwyn, in Art Nouveau style, which portray the life and love story between the painter Robert Kitson, and his life partner, the Carlo Siligato from Taormina, but the thing that makes these murals even more special, full of tenderness and sweetness, is that "their secret" (!) is represented in them, it is described visually, as in an "episodic" story that really happened in their lives: Messina (and Reggio Calabria) are destroyed by the terrible earthquake with a tsunami on December 28, 1908, Carlo Siligato, Robert Kitson, Wilhelm von Gloeden and Anatole France leave for Messina, to see and document in person the tragedy, the city was a pile of rubble, many dead, Robert and Carlo see a baby, Francesco, he is alone in the world, without parents who died in the earthquake, abandoned to a certain and sad destiny, a deep desire for protection is born in the two of them, a maternal and paternal desire is born, they decide to takes that little child with them even knowing that they are risking a lot ... (!), what they want to do is something absolutely unthinkable in that historical period, they are a homosexual couple, what they are about to do is absolutely forbidden ..(!) but now there is Francesco in their life, thus becoming, in fact, the first homogenitorial family (with a more generic term, rainbow family) in world history: hence the need to keep the whole story absolutely hidden, both from an artistic point of view , represented by the murals (for more than 100 years, the "dinning room" will be kept hidden), both of what happens in real life, with little Francesco cared for lovingly, but with great risk or. I have allegorically inserted, in the photographic story, some photographs of the artists of the company "Casa del Musical", who came to Taormina to perform during the Christmas period: today as yesterday, Taormina has always been (starting from the last 20 years of the 19th century) center of a crossroads of artists and great personalities, Casa Cuseni also in this has an enormous palmares of illustrious guests, too long to state. The young boys painted on the murals of Casa Cuseni, wear white, this is a sign of purity, they wanted to represent their ideal homosexual world, fighting against the figure dressed in black, short in stature, disturbing, which acquires a negative value, an allegorical figure of the English society of the time, indicating the Victorian morality that did not hesitate to condemn Oscar Wilde, depriving him of all his assets and rights, even preventing him from giving the surname to his children. The boys are inspired by the young Sicilian models photographed by Wilhelm von Gloeden, dressed in white tunics, with their heads surrounded by local flowers. The only female figure present has given rise to various interpretations, one could be Kitson's detachment from his motherland, or his detachment from his mother. On the third wall we witness the birth of the homogenitorial family, both (allegorically Carlo and Kitson with the child in their arms) are in profile, they are walking, the younger man has a long, Greek-style robe, placed on the front, next to him behind him, the sturdier companion holds and gently protects the little child in his arms, as if to spare the companion the effort of a long and uncertain journey, there is in the representation of the family the idea of a long journey, in fact the man holding the child wears heavy shoes, their faces are full of apprehension and concern: in front of them an empty wall, so deliberately left by Frank Brangwin, since their future is unknown, in front of them they have a destiny full of unknowns (at the same time, their path points east, they go towards the rising sun: opening the large window the sun floods everything in the room). In the "secret room" there is the picture painted in 1912 by Alfred E. East, an oil on canvas, representing Lake Bourget. Carlo Siligato later married Costanza, she was my father's grandmother's sister, they had a son, Nino, who for many years lived and worked as a merchant in his father's art workshop. I sincerely thank my colleague Dr. Francesco Spadaro, doctor and esteemed surgeon, owner and director of the "Casa Cuseni" House-Garden-Museum, who, affectionately acting as a guide, gave me the precious opportunity to create "this photographic tour" inside the house- museum and in the "metaphysical garden" of Casa Cuseni. … And the scoop that I announced in the title ..? After photographing the tomb of Carlo Siligato, in the Catholic cemetery of Taormina, I started looking for that of Robert Kitson, in the non-Catholic cemetery of Taormina: when I finally found it (with him lies his niece Daphne Phelps, buried later in 2005) ... I felt a very strong emotion, first of all I was expecting a mausoleum, instead I found a small, very modest tomb on this is not a photo of him, not an epitaph, not a Cross, not a praying Angel to point it out, but ... unexpectedly for a funerary tombstone ... a small bas-relief carved on marble (or stone) depicting ... the Birth ... (!), obviously , having chosen her could have a very specific meaning: a desire to transmit a message, something very profound about him, his tomb thus testified that in his soul, what was really important in life was having a family, with Carlo and baby Francesco, certainly beloved, saved from a certain and sad fate, in the terrible Messina earthquake-tsunami of 28 December 1908 ... almost recalling in an absolute synthesis, at the end of his life, what had already been told in the "secret murals" of Casa Cuseni.
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Una storia di Taormina: cronache di un amore proibito e del suo grande segreto (non solo Paolo e Francesca) con inaspettato “scoop”.
Questa storia fa parte integrante della storia precedentemente raccontata, il periodo storico è lo stesso, il luogo è lo stesso, i vari personaggi spesso si frequentano tra loro poiché si conoscono; Taormina, tra la fine dell’800 e l’inizio del’900, in un sempre maggiore crescendo, diventa luogo di residenza del turismo d’élite, grazie all’interesse internazionale suscitato ad opera di scrittori ed artisti, come Johann Wolfgang von Goethe, o grandi personalità come Lady Florence Trevelyan: Taormina diventa così famosa, complici i quadri del pittore Otto Geleng e le fotografie dei giovani modelli siciliani di Wilhelm von Gloeden; nell’aria di Taormina si respira un che di libertino, i suoi famosi ed istrionici frequentatori non mancano mai di creare scandalo, superando persino la famosa Capri, nella quale, per citare solo un esempio, l’armiere tedesco Krupp, cercando di ricreare l’ambiente dell’Arcadia che si respirava a Taormina (grazie alle foto di von Gloeden) viene travolto dallo scandalo per omosessualità, e si toglie la vita. Taormina diviene quindi un luogo simil-paradisiaco, lontana dalle civiltà industriali, nella quale poter vivere liberamente la propria vita e la propria sessualità; questo è l’ambiente socio-culturale nel quale si muovono i due protagonisti di questa vicenda, il pittore britannico Robert Hawthorn Kitson (1873 – 1947) ed il pittore Carlo Siligato (nato a Taormina nel 1875, ed ivi morto nel 1959). Robert H. Kitson, nacque a Leeds in Inghilterra, apparteneva ad una famiglia più che benestante, da giovane ingegnere aveva cominciato a sostituire il padre nell’impresa familiare di costruzioni di locomotive (la Kitson & Co.), alla morte del padre nel 1899 vende tutto e decide di trasferirsi ricchissimo in Sicilia a Taormina (vi era stato l’anno precedente con un viaggio fatto coi suoi genitori, qui aveva conosciuto, oltre al barone von Gloeden, anche lo scrittore e poeta Oscar Wilde venuto in Italia, subito dopo aver scontato due anni di prigione ai lavori forzati, con l’accusa di sodomia); Kitson vi si stabilisce perché affetto da una grave forma di febbre reumatica (come von Gloeden gli fu consigliato di curarsi nel clima mediterraneo più mite), sia perché in quanto omosessuale, lascia l’Inghilterra perché l’emendamento Labouchere considerava l’omosessualità un crimine. L’altro protagonista di questa storia è Carlo Siligato, egli era taorminese, aveva frequentato l’Accademia di Belle Arti di Venezia, pittore molto dotato, era bravissimo nel dipingere ad olio (esponeva i suoi quadri in una bottega d’arte, ancora adesso esistente, in via Teatro Greco a Taormina), l’incontro col pittore Robert Kitson, lo portò ad adottare la tecnica dell’acquarello: quasi a rivivere i versi di Dante su Paolo e Francesca “Galeotto fu ‘l libro e chi lo scrisse” la comune passione per la pittura condusse i due artisti a vivere una intensa storia d’amore. Kitson costruì nel quartiere “Cuseni” di Taormina la sua abitazione, detta per questo “Casa Cuseni”, la casa fu costruita tra il 1900 ed il 1905, le sue decorazioni furono affidate agli artisti Alfred East (pittore verista paesaggista, presidente della Royal Society), e Frank Brangwyn (pittore, decoratore, designer, progettista), egli era allievo di William Morris, leader del movimento inglese “Arts and Crafts” (Arti e Mestieri) che si diffuse in Inghilterra nella seconda metà del XIX secolo (l’Arts and Crafts era una risposta alla industrializzazione dell’Europa, della produzione in massa operata dalle fabbriche, tutto ciò a scapito dell’artigianato tradizionale, da questo movimento ebbe origine l’Art Nouveau, in Italia conosciuta anche come Stile Liberty o Stile Floreale, che si distinse per essere stata un movimento artistico e filosofico, che si sviluppò tra la fine dell’800 ed il primo decennio del ‘900, il cui stile si diffuse in tal modo da essere presente dappertutto). Casa Cuseni ha custodito per 100 anni un segreto che va ben oltre quell’amore proibito vissuto da Robert e Carlo, segreto celato all’interno della “stanza segreta”, quella dinning room che è stata riaperta nel 2012; entrando nella sala da pranzo, si assiste ad una serie di murales realizzati sulle quattro pareti da Frank Brangwyn, in stile Art Nouveau, che ritraggono la vita e la storia d’amore tra il pittore Robert Kitson, ed il suo compagno di vita, il pittore taorminese Carlo Siligato, ma la cosa che rende questi murales ancora più particolari, carichi di tenerezza e dolcezza, è che in essi viene rappresentato “il loro segreto” (!), viene descritto visivamente, come in un racconto “ad episodi” quello che è realmente avvenuto nella loro vita: Messina (e Reggio Calabria) vengono distrutte dal terribile sisma con maremoto il 28 dicembre del 1908, partono per Messina, Carlo Siligato, Robert Kitson, Wilhelm von Gloeden ed Anatole France, per vedere e documentare di persona la tragedia, la città era un cumulo di macerie, moltissimi i morti, Robert e Carlo vedono un piccolo bimbo, Francesco, egli è solo al mondo, privo dei genitori periti nel terremoto, abbandonato ad un certo e triste destino, nasce in loro due un profondo desiderio di protezione, nasce un desiderio materno e paterno, decidono di prende quel piccolo bimbo con loro pur sapendo che stanno rischiando moltissimo…(!) , quello che vogliono fare è una cosa assolutamente impensabile in quel periodo storico, loro sono una coppia omosessuale, quello che stanno per fare è assolutamente proibito..(!) ma oramai c’è Francesco nella loro vita, divenendo così, di fatto, la prima famiglia omogenitoriale (con termine più generico, famiglia arcobaleno) nella storia mondiale: da qui la necessità di tenere assolutamente nascosta tutta la vicenda, sia dal punto di vista artistico, rappresentata dai murales (per più di 100 anni, la “dinning room” verrà tenuta nascosta), sia di quanto accade nella vita reale, col piccolo Francesco accudito amorevolmente, ma con grandissimo rischio. Ho inserito allegoricamente, nel racconto fotografico, alcune fotografie degli artisti della compagnia “Casa del Musical”, giunti a Taormina per esibirsi durante il periodo natalizio: oggi come ieri, Taormina è sempre stata (a partire dagli ultimi 20 anni dell’800) al centro di un crocevia di artisti e grandi personalità, Casa Cuseni anche in questo ha un enorme palmares di ospiti illustri, troppo lungo da enunciare. I giovani ragazzi dipinti sui murales di Casa Cuseni, vestono di bianco, questo è segno di purezza, si è voluto in tal modo rappresentare il loro mondo ideale omosessuale, in lotta contro la figura vestita di nero, bassa di statura, inquietante, che acquista un valore negativo, figura allegorica della società inglese dell’epoca, indicante la morale Vittoriana che non ha esitato a condannare Oscar Wilde, privandolo di tutti i suoi beni e diritti, impedendogli persino di dare il cognome ai suoi figli. I ragazzi sono ispirati ai giovani modelli siciliani fotografati da Wilhelm von Gloeden, vestiti con tuniche bianche, col capo cinto dei fiori locali. L’unica figura femminile presente, ha dato spunto a varie interpretazioni, una potrebbe essere il distacco da parte di Kitson dalla sua madre patria, oppure il distacco da sua madre. Sulla terza parete si assiste alla nascita della famiglia omogenitoriale, entrambi (allegoricamente Carlo e Kitson col bimbo in braccio) sono di profilo, sono in cammino, l’uomo più giovane ha una veste lunga, alla greca, posto sul davanti, accanto a lui, alle sue spalle, il compagno più robusto sostiene in braccio e protegge con dolcezza il piccolo bimbo, quasi a voler risparmiare al compagno la fatica di un lungo ed incerto percorso, vi è nella rappresentazione della famiglia l’idea di un lungo percorso, infatti l’uomo che regge il bimbo indossa delle calzature pesanti, i loro volti sono carichi di apprensione e preoccupazione: davanti a loro una parete vuota, così volutamente lasciata da Frank Brangwin, poiché il loro futuro è ignoto, davanti hanno un destino pieno di incognite (al tempo stesso, il loro cammino indica l’est, vanno verso il sole nascente: aprendo la grande finestra il sole inonda ogni cosa nella stanza).
Nella “stanza segreta” c’è il quadro dipinto nel 1912 da Alfred E. East, un olio su tela, rappresentante il lago Bourget.
Carlo Siligato, successivamente si sposò con Costanza, una sorella della nonna di mio padre, da lei ebbe un figlio, Nino, il quale per tantissimi anni ha vissuto e lavorato come commerciante nella bottega d’arte del padre. Ringrazio di cuore il mio collega dott. Francesco Spadaro, medico e stimato chirurgo, proprietario e direttore della Casa-Giardino-Museo “Casa Cuseni”, il quale, facendomi affettuosamente da cicerone, mi ha dato la preziosa opportunità di realizzare “questo tour fotografico” all’interno dell’abitazione-museo e nel “giardino-metafisico” di Casa Cuseni.
…E lo scoop che ho annunciato nel titolo..? Dopo aver fotografato la tomba di Carlo Siligato, nel cimitero cattolico di Taormina, mi sono messo alla ricerca di quella di Robert Kitson, nel cimitero acattolico di Taormina: quando finalmente l’ho trovata (insieme a lui giace sua nipote Daphne Phelps, seppellita successivamente nel 2005)…ho provato una fortissima commozione, innanzitutto mi aspettavo un mausoleo, invece ho trovato una tomba piccola, molto modesta, su questa non una sua foto, non un epitaffio, non una Croce, non un Angelo pregante ad indicarla, ma … inaspettatamente per una lapide funeraria…un piccolo bassorilievo scolpito su marmo (o su pietra) raffigurante…la Natalità…(!), evidentemente, l’averla scelta potrebbe avere un significato ben preciso: un desiderio di trasmettere un messaggio, qualcosa di molto profondo di lui, la sua tomba testimoniava così che nel suo animo, ciò che in vita fu davvero importante fu l’aver avuto una famiglia, con Carlo e col piccolo Francesco, certamente amatissimo, salvato da un molto probabile triste destino, nel terribile terremoto-maremoto di Messina del 28 dicembre del 1908…quasi rievocando in una sintesi assoluta, al termine della sua vita, ciò che era già stato raccontato nei “murales segreti” di Casa Cuseni.
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Santorini (Greek: Σαντορίνη), classically Thera and officially Thira, is an island in the southern Aegean Sea, about 200 km (120 mi) southeast of Greece's mainland. It is the largest island of a small, circular archipelago which bears the same name and is the remnant of a volcanic caldera. It forms the southernmost member of the Cyclades group of islands, with an area of approximately 73 km2 (28 sq mi) and a 2011 census population of 15,550. The municipality of Santorini comprises the inhabited islands of Santorini and Therasia and the uninhabited islands of Nea Kameni, Palaia Kameni, Aspronisi, and Christiana. The total land area is 90.623 km2 (34.990 sq mi).
Santorini is essentially what remains after an enormous volcanic eruption that destroyed the earliest settlements on a formerly single island, and created the current geological caldera. A giant central, rectangular lagoon, which measures about 12 by 7 km (7.5 by 4.3 mi), is surrounded by 300 m (980 ft) high, steep cliffs on three sides. The main island slopes downward to the Aegean Sea. On the fourth side, the lagoon is separated from the sea by another much smaller island called Therasia; the lagoon is connected to the sea in two places, in the northwest and southwest. The depth of the caldera, at 400m, makes it possible for all but the largest ships to anchor anywhere in the protected bay; there is also a newly built marina at Vlychada, on the southwestern coast. The island's principal port is Athinias. The capital, Fira, clings to the top of the cliff looking down on the lagoon. The volcanic rocks present from the prior eruptions feature olivine and have a small presence of hornblende.
It is the most active volcanic centre in the South Aegean Volcanic Arc, though what remains today is chiefly a water-filled caldera. The volcanic arc is approximately 500 km (310 mi) long and 20 to 40 km (12 to 25 mi) wide. The region first became volcanically active around 3–4 million years ago, though volcanism on Thera began around 2 million years ago with the extrusion of dacitic lavas from vents around the Akrotiri.
The island is the site of one of the largest volcanic eruptions in recorded history: the Minoan eruption (sometimes called the Thera eruption), which occurred some 3600 years ago at the height of the Minoan civilization. The eruption left a large caldera surrounded by volcanic ash deposits hundreds of metres deep and may have led indirectly to the collapse of the Minoan civilization on the island of Crete, 110 km (68 mi) to the south, through a gigantic tsunami. Another popular theory holds that the Thera eruption is the source of the legend of Atlantis.
(Wikipedia)
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We spent a week on Santorini during the beginning of May enjoying its picturesque magic quite heavily. One may be surprised that its towns are rather crowded even before the peak tourist season, but it is still a special place for enjoying slow pace of Greek islands life.
This photo was taken from the village Zarobai is the Swabi District of NWFP, Pakistan. The mountain in the background is Gandghar which can be seen towering over the plains. It is over 1300 metres above sea level.
en.wikipedia.org/wiki/Indus_River
The Indus River (Sanskrit सिन्धु Sindhu,; Urdu: سندھ Sindh; Sindhi: سندھو Sindhu; Punjabi سندھ Sindh; Hindko سندھ Sindh; Avestan: حندو Harahauvati; Pashto: ّآباسن Abasin "Father of Rivers"; Persian: Nilou (رود سند) "Hindu"; Arabic: السند "Al-Sind"; Tibetan: Sênggê Zangbo (སེང་གེ།་གཙང་པོ་) "Lion River"; Chinese: 森格藏布/狮泉河/印度河, Sēngé Zàngbù/Shīquán Hé/Yìndù Hé; Greek: Ινδός Indos;Turki: Nilab) is the longest river in Pakistan and the twenty-first largest river in the world in terms of annual flow. It is often considered the life-line of Pakistan. The Europeans used the name "India" for the entire South Asian subcontinent based on Indos, the Greek appellation of this river. Historically significant, the river is at the crux of the ancient Indus Valley Civilization.
Originating in the Tibetan plateau in the vicinity of Lake Mansarovar in Tibet Autonomous Region, the National River runs a course through the Ladakh district of Jammu and Kashmir and then enters Northern Areas (Gilgit-Baltistan), flowing through the North in a southerly direction along the entire length of the country, to merge into the Arabian Sea near Pakistan's port city of Karachi in Sindh. The total length of the river is 3,180 kilometers (1,976 miles). The river has a total drainage area exceeding 1,165,000 square kilometers (450,000 square miles). The river's estimated annual flow stands at around 207 cubic kilometers. Beginning at the heights of the world with glaciers, the river feeds the ecosystem of temperate forests, plains and arid countryside. Together with the rivers Chenab, Ravi, Sutlej, Jhelum, Beas and two tributaries from the North West Frontier and Afghanistan, the Indus forms the Sapta Sindhu (Seven Rivers) delta of Pakistan.
Description
The Indus provides the key water resources for the economy of Pakistan - especially the Breadbasket of Punjab province, which accounts for most of the nation's agricultural production, and Sindh. The word Punjab is a combination of the Sanskrit words panj meaning Five, and āb meaning Water, giving the literal meaning of the Land of the Five Rivers. The Five rivers after which Punjab is named are the Jhelum, Chenab, Ravi, Beas and the Sutlej. The river also supports many heavy industries and provides the main supply of potable water in Pakistan.
The ultimate source of the Indus is in Tibet; it begins at the confluence of the Sengge and Gar rivers that drain the Nganglong Kangri and Gangdise Shan mountain ranges. The Indus then flows northwest through Ladakh and Baltistan into Gilgit, just south of the Karakoram range. The Shyok River, Shigar and Gilgit streams carry glacial waters into the main river. It gradually bends to the south, coming out of the hills between Peshawar and Rawalpindi. The Indus passes gigantic gorges 4,500-5,200 metres (15,000-17,000 feet) high near the Nanga Parbat massif. It flows swiftly across Hazara, and is dammed at the Tarbela Reservoir. The Kabul River joins it near Attock. The remainder of its route to the sea is in plains of the Punjab and Sindh, and the river becomes slow-flowing and highly braided. It is joined by Panjnad River at Mithankot. Beyond this confluence, the river, at one time, was named Satnad River (Sat = seven, Nadi = river), as the river was now carrying the waters of the Kabul River, the Indus River and the five Punjab rivers. Passing by Jamshoro, it ends in a large delta to the east of Thatta.
The Indus is one of the few rivers in the world that exhibit a tidal bore. The Indus system is largely fed by the snows and glaciers of the Himalayas, Karakoram and the Hindu Kush ranges of Tibet, the state of Jammu and Kashmir and the Northern Areas of Pakistan respectively. The flow of the river is also determined by the seasons - it diminishes greatly in the winter, while flooding its banks in the monsoon months from July to September. There is also evidence of a steady shift in the course of the river since prehistoric times - it deviated westwards from flowing into the Rann of Kutch and adjoining Banni grasslands after the 1816 earthquake[1][2].
Effects of climate change on the river
The Tibetan Plateau contains the world's third-largest store of ice. Qin Dahe, the former head of the China Meteorological Administration, said that the recent fast pace of melting and warmer temperatures will be good for agriculture and tourism in the short term; but issued a strong warning:
"Temperatures are rising four times faster than elsewhere in China, and the Tibetan glaciers are retreating at a higher speed than in any other part of the world.... In the short term, this will cause lakes to expand and bring floods and mudflows. . . . In the long run, the glaciers are vital lifelines for Asian rivers, including the Indus and the Ganges. Once they vanish, water supplies in those regions will be in peril."[3]
“There is insufficient data to say what will happen to the Indus,” says David Grey, the World Bank’s senior water advisor in South Asia. “But we all have very nasty fears that the flows of the Indus could be severely, severely affected by glacier melt as a consequence of climate change,” and reduced by perhaps as much as 50 percent. “Now what does that mean to a population that lives in a desert [where], without the river, there would be no life? I don’t know the answer to that question,” he says. “But we need to be concerned about that. Deeply, deeply concerned.” [4]
History
Paleolithic sites have been discovered in Pothohar near Pakistan's capital Islamabad, with the stone tools of the Soan Culture. In ancient Gandhara, near Islamabad, evidence of cave dwellers dated 15,000 years ago has been discovered at Mardan.
The major cities of the Indus Valley Civilization, such as Harappa and Mohenjo-daro, date back to around 3300 BC, and represent some of the largest human habitations of the ancient world. The Indus Valley Civilization extended from Balochistan to Gujarat, with an upward reach from east of Jhelum River to Ropar on the upper Sutlej. The coastal settlements extended from Sutkagan Dor at the Iranian border to Lothal in Gujarat. There is an Indus site on the Amu Darya at Shortughai in northern Afghanistan, and the Indus site Alamgirpur at the Hindon River is located only 28 km from Delhi. To date, over 1,052 cities and settlements have been found, mainly in the general region of the Ghaggar-Hakra River and its tributaries. Among the settlements were the major urban centers of Harappa and Mohenjo-daro, as well as Lothal, Dholavira, Ganeriwala, and Rakhigarhi. Only 90-96 of the over-800 known Indus Valley sites have been discovered on the Indus and its tributaries. The Sutlej, now a tributary of the Indus, in Harappan times flowed into the Ghaggar-Hakra River, in the watershed of which were more Harappan sites than along the Indus.
Most scholars believe that settlements of Gandhara grave culture of the early Indo-Aryans flourished in Gandhara from 1700 BC to 600 BC, when Mohenjo-daro and Harappa had already been abandoned.
The name Indus is a Latinization of Hindu, in turn the Iranian variant of Sindhu, the name of the Indus in the Rigveda. The Sanskrit Sindhu generically means river, stream, ocean, probably from a root sidh meaning to keep off; Sindhu is attested 176 times in the Rigveda, 95 times in the plural, more often used in the generic meaning. Already in the Rigveda, notably in the later hymns, the meaning of the word is narrowed to refer to the Indus river in particular, for example in the list of rivers of the Nadistuti sukta. This resulted in the anomaly of a river with masculine gender: all other Rigvedic rivers are female, not just grammatically, being imagined as goddesses and compared to cows and mares yielding milk and butter.
The Indus has formed a natural boundary between the Indian Subcontinent hinterland and its frontier with the Iranian Plateau, a region which includes Pakistan's Balochistan, North West Frontier Province as well as Afghanistan, Tajikistan and Iran. It has been crossed by the armies of Alexander the Great - His Macedonian forces retreated along the southern course of the river at the end of the Asian campaign after conquering what is now Pakistan and joining it to the Hellenic Empire. The Indus plains have also been under the domination of the Persian empire and the Kushan empire. The Muslim armies of Muhammad bin Qasim, Mahmud of Ghazni, Mohammed Ghori, Tamerlane and Babur also crossed the river to strike into the inner regions of Punjab , Rajasthan and Gujarat.
The word "India" is derived from the Indus River. In ancient times, "India" initially referred to the region of modern-day Pakistan along the Indus river, but by 300 BC, Greek writers like Megasthenes applied the term to the entire subcontinent.[5] :)
Geography
Tributaries
•Astor River
•Balram River
•Gar River
•Ghizar River
•Gilgit River
•Gumal River
•Kabul River
•Panjnad
•Shigar River
•Shyok River
•Suru River
•Swaan River
•Tanubal River
•Zanskar River
Geology
The Indus River feeds the Indus submarine fan located in the Indian Ocean, which is the second largest sediment body on the Earth at around 5 million cubic kilometres of material eroded from the mountains. Studies of the sediment in the modern river indicate that the Karakoram Mountains in northern Pakistan are the single most important source of material, with the Himalayas providing the next largest contribution, mostly via the large rivers of the Punjab (i.e., the Jhelum, Ravi, Chenab, Beas and the Sutlej). Analysis of sediments from the Arabian Sea has demonstrated that prior to five million years ago the Indus was not connected to these Punjab rivers which instead flowed east into the Ganga and were captured after that time[6]. Earlier work showed that sand and silt from western Tibet was reaching the Arabian Sea by 45 million years ago, implying the existence of an ancient Indus River by that time[7]. The delta of this proto-Indus river has subsequently been found in the Katawaz Basin, on the Afghan-Pakistan border. Most recently the Indus was paralleled by the ancient Saraswati River, which the Rigveda suggests flowed from the Himalayas between the Sutlej and the Yamuna Rivers, close to modern day Chandigarh.
In the Nanga Parbat region, the massive amounts of erosion due to the Indus river following the capture and rerouting through that area is thought to bring middle and lower crustal rocks to the surface[8].
Wildlife
Accounts of the Indus valley from the times of Alexander's campaign indicate a healthy forest cover in the region, which has now considerably receded. The Mughal Emperor Babur writes of encountering rhinoceroses along its bank in his memoirs (the Baburnama). Extensive deforestation and human interference in the ecology of the Shivalik Hills has led to a marked deterioration in vegetation and growing conditions. The Indus valley regions are arid with poor vegetation. Agriculture is sustained largely due to irrigation works.
The Blind Indus River Dolphin (Platanista gangetica minor) is a sub-species of Dolphins found only in the Indus River. It formerly also occurred in the tributaries of the Indus river. Palla fish (Hilsa) of the river is a delicacy for people living along the river. The population of fishes in the river is moderately high, with Sukkur, Thatta and Kotri being the major fishing centres - all in the lower Sindh course. But damming and irrigation has made fish farming an important economic activity. Located southeast of Karachi, the large delta has been recognised by conservationists as one of the world's most important ecological regions. Here the river turns into many marshes, streams and creeks and meets the sea at shallow levels. Here marine fishes are found in abundance, including Pomfret and Prawns
Economy
The Indus is the most important supplier of water resources to the Punjab and Sindh plains - it forms the backbone of agriculture and food production in Pakistan. The river is especially critical as rainfall is meagre in the lower Indus valley. Irrigation canals were first built by the people of the Indus valley civilization, and later by the engineers of the Kushan Empire and the Mughal Empire. Modern irrigation was introduced by the British East India Company in 1850 - the construction of modern canals accompanied with the restoration of old canals. The British supervised the construction of one of the most complex irrigation networks in the world. The Guddu Barrage is 1,350 metres (4,450 ft) long - irrigating Sukkur, Jacobabad, Larkana and Kalat. The Sukkur Barrage serves over 20,000 square kilometres (5,000,000 acres).
After the independence of Pakistan, a water control treaty signed between India and Pakistan in 1960 guaranteed that Pakistan would receive water from the Indus River and its two western tributaries, the Jhelum River & the Chenab River independent of upstream control by India.[9] The project, Indus Basin Project, consisted primarily of the construction of two main dams, the Mangla Dam built on the Jhelum River and the Tarbela Dam constructed on the Indus River, together with their subsidiary dams.[10] The Pakistan Water and Power Development Authority undertook the construction of the Chashma-Jhelum link canal - linking the waters of the Indus and Jhelum rivers - extending water supplies to the regions of Bahawalpur and Multan. Pakistan constructed the Tarbela Dam near Rawalpindi - standing 2743 metres (9,000 ft) long and 143 metres (470 ft) high, with an 80 kilometre (50 mile) long reservoir. The Kotri Barrage near Hyderabad is 915 metres (3,000 ft) long and provides additional supplies for Karachi. The Taunsa Barrage near Dera Ghazi Khan produces 100,000 kilowatts of electricity. The extensive linking of tributaries with the Indus has helped spread water resources to the valley of Peshawar, in the North-West Frontier Province. The extensive irrigation and dam projects provide the basis for Pakistan's large production of crops such as cotton, sugarcane and wheat. The dams also generate electricity for heavy industries and urban centres.
People
The inhabitants of the regions through whom the Indus river passes and forms a major natural feature and resource are diverse in ethnicity, religion, national and linguistic backgrounds. On the northern course of the river in the state of Jammu and Kashmir live the Buddhist people of Ladakh, of Tibetan stock, and the Dards of Indo-Aryan or Dardic stock and practising Buddhism and Islam. Then it descends into Baltistan, northern Pakistan passing the main Balti city of Skardu. As it continues through Pakistan, the Indus river forms a distinctive boundary of ethnicity and cultures - upon the western banks the population is largely Pashtun, Baloch, and of other Iranian stock, with close cultural, economic and ethnic ties to Afghanistan and Iran. The eastern banks are largely populated by peoples of Indo-Aryan stock, such as the Punjabis, the Sindhis and the Seraikis. In northern Punjab and the North-West Frontier Province, ethnic Pashtun tribes live alongside Dardic people in the hills (Khowar, Kalash, Shina, etc.), Burushos (in Hunza), and Punjabi people. In the southern portion of the Punjab province, the Saraiki peoples speak a distinctive tongue and practise distinctive traditions. In the province of Sindh, peoples of Sindhi backgrounds form the local populations. Upon the western banks of the river live the Baloch and Pashtun peoples of Balochistan.
Modern issues
The Indus is a strategically vital resource for Pakistan's economy and society. After the independence of Pakistan in 1947, the use of the waters of the Indus and its five eastern tributaries became a major dispute between India and Pakistan. The irrigation canals of the Sutlej valley and the Bari Doab were split - with the canals lying primarily in Pakistan and the headwork dams in India disrupting supply in some parts of Pakistan. The concern over India building large dams over various Punjab rivers that could undercut the supply flowing to Pakistan, as well as the possibility that India could divert rivers in the time of war, caused political consternation in Pakistan. Holding diplomatic talks brokered by the World Bank, India and Pakistan signed the Indus Waters Treaty in 1960. The treaty gave India control of the three easternmost rivers of the Punjab, the Sutlej, the Beas and the Ravi, while Pakistan gained control of the three western rivers, the Jhelum, the Chenab and the Indus. India retained the right to use of the western rivers for non irrigation projects. (See discussion regarding a recent dispute about a hydroelectric project on the Chenab (not Indus) known as the Baglihar Project).
Hindu pilgrimage to holy sites alongside the river has been a source of conflict between the two nations. Pakistan and India do not generally allow each others' citizens to cross borders for religious pilgrimages, other than Sikhs who travel to Pakistan for their annual pilgrimage.
There are concerns that extensive deforestation, industrial pollution and global warming are affecting the vegetation and wildlife of the Indus delta, while affecting agricultural production as well. There are also concerns that the Indus river may be shifting its course westwards - although the progression spans centuries. On numerous occasions, sediment clogging owing to poor maintenance of canals has affected agricultural production and vegetation. In addition, extreme heat has caused water to evaporate, leaving salt deposits that render lands useless for cultivation.
More recently and within Pakistan, the province of Punjab is seeking to cut off the flow of the river downstream to Sindh by building dams within its provincial limits in the face of opposition from the people of Sindh, storage reservoirs used to produce the bulk of food consumed by millions of Pakistanis nationwide as well as providing cheap hydel power to the country's national electric grid system.
"Competition is the law of the jungle, but cooperation is the law of civilization".
Peter Kropotkin
Graffiti on side of abandoned cement factory, Oregon.
Wandering through the jungles of Michigan, I suddenly came across the remnants of a lost civilization. I wondered who these people were and what there lives were like. LOL, just an interesting bunch of old posts I found in the woods. From its location, it might have been part of the old Rudd Mill, but I am not really sure, but I thought it was cool.
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"Western Civilization"
sculptor: C. Paul Jennewein (1933)
Left to right
Eos, Nous, Adonis, Hippomenes, Eros, lion, Aphrodite, Zeus, Demeter, Triptolemus, Ariadne, Theseus, Minotaur, Python
The western pediment features fourteen Greek deities and mythological figures. Jennewein's polychrome sculptures of painted terra-cotta figures are the only sculptural group to adorn any of the museum's eight pediments.
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The Philadelphia Museum of Art
also known as: the "Great Greek Garage" & "Parthenon on the Parkway"
architects: firms of Horace Trumbauer & Zantzinger, Borie & Medary
building's plan & massing: Howell Lewis Shay (Trumbauer)
detail & perspective drawing: Julian Abele (Trumbauer)
Masonic cornerstone ceremony: Mayor Thomas B. Smith (1919)
A collection of bronze griffins adorn the top of the building. In the 1970s, the museum adopted the griffin as it's symbol. In antiquity the griffin was known for guarding knowledge, treasure and priceless possessions as well as symbols of divine power and a guardians of the divine.
The Philadelphia Museum of Art - Main Building
2600 Benjamin Franklin Parkway (West end)
Philadelphia, Pennsylvania
Visiting St Machars Cathedral today 12/5/2018, I noticed this beautiful Blossom Tree dominating the centre of the grave yard in amongst graves dating back hundreds of years , made me think life still goes on, no matter who has passed away, rank, position, fame , recognition, money etc does not matter, when its our time to fall asleep , the world will still turn and life will go on, forever.
Resurrection
Resurrection is the concept of coming back to life after death. In a number of ancient religions, a dying-and-rising god is a deity which dies and resurrects. The death and resurrection of Jesus, an example of resurrection, is the central focus of Christianity.
As a religious concept, it is used in two distinct respects: a belief in the resurrection of individual souls that is current and ongoing (Christian idealism, realized eschatology), or else a belief in a singular resurrection of the dead at the end of the world. The resurrection of the dead is a standard eschatological belief in the Abrahamic religions.
Some believe the soul is the actual vehicle by which people are resurrected.
Christian theological debate ensues with regard to what kind of resurrection is factual – either a spiritual resurrection with a spirit body into Heaven, or a material resurrection with a restored human body. While most Christians believe Jesus' resurrection from the dead and ascension to Heaven was in a material body, a very small minority believe it was spiritual.
There are documented rare cases of the return to life of the clinically dead which are classified scientifically as examples of the Lazarus syndrome, a term originating from the Biblical story of the Resurrection of Lazarus.
Etymology
Resurrection, from the Latin noun resurrectio -onis, from the verb rego, "to make straight, rule" + preposition sub, "under", altered to subrigo and contracted to surgo, surrexi, surrectum + preposition re-, "again", thus literally "a straightening from under again".
Religion
Ancient religions in the Near East
See also: Dying-and-rising god
The concept of resurrection is found in the writings of some ancient non-Abrahamic religions in the Middle East. A few extant Egyptian and Canaanite writings allude to dying and rising gods such as Osiris and Baal. Sir James Frazer in his book The Golden Bough relates to these dying and rising gods, but many of his examples, according to various scholars, distort the sources. Taking a more positive position, Tryggve Mettinger argues in his recent book that the category of rise and return to life is significant for the following deities: Ugaritic Baal, Melqart, Adonis, Eshmun, Osiris and Dumuzi.
Ancient Greek religion
In ancient Greek religion a number of men and women were made physically immortal as they were resurrected from the dead. Asclepius was killed by Zeus, only to be resurrected and transformed into a major deity. Achilles, after being killed, was snatched from his funeral pyre by his divine mother Thetis and resurrected, brought to an immortal existence in either Leuce, Elysian plains or the Islands of the Blessed. Memnon, who was killed by Achilles, seems to have received a similar fate. Alcmene, Castor, Heracles, and Melicertes, were also among the figures sometimes considered to have been resurrected to physical immortality. According to Herodotus's Histories, the seventh century BC sage Aristeas of Proconnesus was first found dead, after which his body disappeared from a locked room. Later he found not only to have been resurrected but to have gained immortality.
Many other figures, like a great part of those who fought in the Trojan and Theban wars, Menelaus, and the historical pugilist Cleomedes of Astupalaea, were also believed to have been made physically immortal, but without having died in the first place. Indeed, in Greek religion, immortality originally always included an eternal union of body and soul. The philosophical idea of an immortal soul was a later invention, which, although influential, never had a breakthrough in the Greek world. As may be witnessed even into the Christian era, not least by the complaints of various philosophers over popular beliefs, traditional Greek believers maintained the conviction that certain individuals were resurrected from the dead and made physically immortal and that for the rest of us, we could only look forward to an existence as disembodied and dead souls.
This traditional religious belief in physical immortality was generally denied by the Greek philosophers. Writing his Lives of Illustrious Men (Parallel Lives) in the first century CE, the Middle Platonic philosopher Plutarch's chapter on Romulus gave an account of the mysterious disappearance and subsequent deification of this first king of Rome, comparing it to traditional Greek beliefs such as the resurrection and physical immortalization of Alcmene and Aristeas the Proconnesian, "for they say Aristeas died in a fuller's work-shop, and his friends coming to look for him, found his body vanished; and that some presently after, coming from abroad, said they met him traveling towards Croton." Plutarch openly scorned such beliefs held in traditional ancient Greek religion, writing, "many such improbabilities do your fabulous writers relate, deifying creatures naturally mortal."
The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on the early Christians, as Justin Martyr argued: "when we say ... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." (1 Apol. 21). There is, however, no belief in a general resurrection in ancient Greek religion, as the Greeks held that not even the gods were able to recreate flesh that had been lost to decay, fire or consumption.
The notion of a general resurrection of the dead was therefore apparently quite preposterous to the Greeks. This is made clear in Paul's Areopagus discourse. After having first told about the resurrection of Jesus, which makes the Athenians interested to hear more, Paul goes on, relating how this event relates to a general resurrection of the dead:
"Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead." Now when they heard of the resurrection of the dead, some began to sneer, but others said, `We shall hear you again concerning this."
Christianity
Resurrection of Jesus
In Christianity, resurrection most critically concerns the Resurrection of Jesus, but also includes the resurrection of Judgment Day known as the Resurrection of the Dead by those Christians who subscribe to the Nicene Creed (which is the majority or Mainstream Christianity), as well as the resurrection miracles done by Jesus and the prophets of the Old Testament. Some churches distinguish between raising the dead (a resumption of mortal life) and a resurrection (the beginning of an immortal life).
Resurrection of Jesus
Christians regard the resurrection of Jesus as the central doctrine in Christianity. Others take the Incarnation of Jesus to be more central; however, it is the miracles – and particularly his Resurrection – which provide validation of his incarnation. According to Paul, the entire Christian faith hinges upon the centrality of the resurrection of Jesus and the hope for a life after death. The Apostle Paul wrote in his first letter to the Corinthians: If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep.
Resurrection
Miracles of Jesus § Resurrection of the dead
During the Ministry of Jesus on earth, before his death, Jesus commissioned his Twelve Apostles to, among other things, raise the dead. In the New Testament, Jesus is said to have raised several persons from death. These resurrections included the daughter of Jairus shortly after death, a young man in the midst of his own funeral procession, and Lazarus, who had been buried for four days. According to the Gospel of Matthew, after Jesus's resurrection, many of those previously dead came out of their tombs and entered Jerusalem, where they appeared to many.
Similar resurrections are credited to Christian apostles and saints. Peter allegedly raised a woman named Dorcas (called Tabitha), and Paul the Apostle revived a man named Eutychus who had fallen asleep and fell from a window to his death, according to the book of Acts. Proceeding the apostolic era, many saints were said to resurrect the dead, as recorded in Orthodox Christian hagiographies.[citation needed] St Columba supposedly raised a boy from the dead in the land of Picts .
Most Christians understand these miraculous resurrections to be of a different nature than the resurrection of Jesus and the future resurrection of the dead. The raising of Lazarus and others from the dead could also be called "resuscitations" or "reanimations", since the life given to them is presumably temporary in nature—there is no suggestion in the Bible or hagiographic traditions that these people became truly immortal. In contrast, the resurrection of Jesus and the future resurrection of the dead will abolish death once and for all (see Isaiah 25:8, 1 Corinthians 15:26, 2 Timothy 1:10, Revelation 21:4).
Resurrection of the Dead
Christianity started as a religious movement within 1st-century Judaism (late Second Temple Judaism), and it retains what the New Testament itself claims was the Pharisaic belief in the afterlife and Resurrection of the Dead. Whereas this belief was only one of many beliefs held about the World to Come in Second Temple Judaism, and was notably rejected by both the Sadducees and, according to Josephus, the Pharisees, this belief became dominant within Early Christianity and already in the Gospels of Luke and John included an insistence on the resurrection of the flesh. This was later rejected by gnostic teachings, which instead continued the Pauline insistence that flesh and bones had no place in heaven.
Most modern Christian churches continue to uphold the belief that there will be a final Resurrection of the Dead and World to Come, perhaps as prophesied by the Apostle Paul when he said: "...he hath appointed a day, in the which he will judge the world..." (Acts 17:31 KJV) and "...there shall be a resurrection of the dead, both of the just and unjust." (Acts 24:15 KJV).
Belief in the Resurrection of the Dead, and Jesus's role as judge, is codified in the Apostles' Creed, which is the fundamental creed of Christian baptismal faith. The Book of Revelation also makes many references about the Day of Judgment when the dead will be raised up.
Difference From Platonic philosophy
In Platonic philosophy and other Greek philosophical thought, at death the soul was said to leave the inferior body behind. The idea that Jesus was resurrected spiritually rather than physically even gained popularity among some Christian teachers, whom the author of 1 John declared to be antichrists. Similar beliefs appeared in the early church as Gnosticism. However, in Luke 24:39, the resurrected Jesus expressly states "behold my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have."
Islam
Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.
Judaism and Samaritanism
There are three explicit examples in the Hebrew Bible of people being resurrected from the dead:
* The prophet Elijah prays and God raises a young boy from death (1 Kings 17:17-24)
* Elisha raises the son of the Shunammite woman (2 Kings 4:32-37); this was the very same child whose birth he previously foretold (2 Kings 4:8-16)
* A dead man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones (2 Kings 13:21)
During the period of the Second Temple, there developed a diversity of beliefs concerning the resurrection. The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.[17] Resurrection of the dead also appears in detail in the extra-canonical books of Enoch,[18] in Apocalypse of Baruch, and 2 Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is “little or no clear reference … either to immortality or to resurrection from the dead” in the Dead Sea scrolls texts.
Both Josephus and the New Testament record that the Sadducees did not believe in an afterlife, but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not. According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will be reincarnated and “pass into other bodies,” while “the souls of the wicked will suffer eternal punishment.” Paul, who also was a Pharisee, said that at the resurrection what is "sown as a natural body is raised a spiritual body." Jubilees seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.
According to Herbert C. Brichto, writing in Reform Judaism's Hebrew Union College Annual, the family tomb is the central concept in understanding biblical views of the afterlife. Brichto states that it is "not mere sentimental respect for the physical remains that is...the motivation for the practice, but rather an assumed connection between proper sepulture and the condition of happiness of the deceased in the afterlife".
According to Brichto, the early Israelites apparently believed that the graves of family, or tribe, united into one, and that this unified collectivity is to what the Biblical Hebrew term Sheol refers, the common Grave of humans. Although not well defined in the Tanakh, Sheol in this view was a subterranean underworld where the souls of the dead went after the body died. The Babylonians had a similar underworld called Aralu, and the Greeks had one known as Hades. For biblical references to Sheol see Genesis 42:38, Isaiah 14:11, Psalm 141:7, Daniel 12:2, Proverbs 7:27 and Job 10:21,22, and 17:16, among others. According to Brichto, other Biblical names for Sheol were: Abaddon (ruin), found in Psalm 88:11, Job 28:22 and Proverbs 15:11; Bor (the pit), found in Isaiah 14:15, 24:22, Ezekiel 26:20; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.
Zen Buddhism
There are stories in Buddhism where the power of resurrection was allegedly demonstrated in Chan or Zen tradition. One is the legend of Bodhidharma, the Indian master who brought the Ekayana school of India to China that subsequently became Chan Buddhism.
The other is the passing of Chinese Chan master Puhua (J., Fuke) and is recounted in the Record of Linji (J., Rinzai). Puhua was known for his unusual behavior and teaching style so it is no wonder that he is associated with an event that breaks the usual prohibition on displaying such powers. Here is the account from Irmgard Schloegl's "The Zen Teaching of Rinzai".
"One day at the street market Fuke was begging all and sundry to give him a robe. Everybody offered him one, but he did not want any of them. The master [Linji] made the superior buy a coffin, and when Fuke returned, said to him: "There, I had this robe made for you." Fuke shouldered the coffin, and went back to the street market, calling loudly: "Rinzai had this robe made for me! I am off to the East Gate to enter transformation" (to die)." The people of the market crowded after him, eager to look. Fuke said: "No, not today. Tomorrow, I shall go to the South Gate to enter transformation." And so for three days. Nobody believed it any longer. On the fourth day, and now without any spectators, Fuke went alone outside the city walls, and laid himself into the coffin. He asked a traveler who chanced by to nail down the lid.
The news spread at once, and the people of the market rushed there. On opening the coffin, they found that the body had vanished, but from high up in the sky they heard the ring of his hand bell."
Technological resurrection
Cryonics is the low-temperature preservation of humans who cannot be sustained by contemporary medicine, with the hope that healing and resuscitation may be possible in the future. Cryonics procedures ideally begin within minutes of cardiac arrest, and use cryoprotectants to prevent ice formation during cryopreservation.
However, the idea of cryonics also includes preservation of people long after death because of the possibility that brain encoding memory structure and personality may still persist or be inferable in the future. Whether sufficient brain information still exists for cryonics to successfully preserve may be intrinsically unprovable by present knowledge. Therefore, most proponents of cryonics see it as an intervention with prospects for success that vary widely depending on circumstances.
Russian Cosmist Nikolai Fyodorovich Fyodorov advocated resurrection of the dead using scientific methods. Fedorov tried to plan specific actions for scientific research of the possibility of restoring life and making it infinite. His first project is connected with collecting and synthesizing decayed remains of dead based on "knowledge and control over all atoms and molecules of the world".
The second method described by Fedorov is genetic-hereditary. The revival could be done successively in the ancestral line: sons and daughters restore their fathers and mothers, they in turn restore their parents and so on. This means restoring the ancestors using the hereditary information that they passed on to their children. Using this genetic method it is only possible to create a genetic twin of the dead person. It is necessary to give back the revived person his old mind, his personality. Fedorov speculates about the idea of "radial images" that may contain the personalities of the people and survive after death. Nevertheless, Fedorov noted that even if a soul is destroyed after death, Man will learn to restore it whole by mastering the forces of decay and fragmentation.
In his 1994 book The Physics of Immortality, American physicist Frank J. Tipler, an expert on the general theory of relativity, presented his Omega Point Theory which outlines how a resurrection of the dead could take place at the end of the cosmos. He posits that humans will evolve into robots which will turn the entire cosmos into a supercomputer which will, shortly before the big crunch, perform the resurrection within its cyberspace, reconstructing formerly dead humans (from information captured by the supercomputer from the past light cone of the cosmos) as avatars within its metaverse.
David Deutsch, British physicist and pioneer in the field of quantum computing, agrees with Tipler's Omega Point cosmology and the idea of resurrecting deceased people with the help of quantum computer but he is critical of Tipler's theological views.
Italian physicist and computer scientist Giulio Prisco presents the idea of "quantum archaeology", "reconstructing the life, thoughts, memories, and feelings of any person in the past, up to any desired level of detail, and thus resurrecting the original person via 'copying to the future'".
In his book Mind Children, roboticist Hans Moravec proposed that a future supercomputer might be able to resurrect long-dead minds from the information that still survived. For example, this information can be in the form of memories, filmstrips, medical records, and DNA.
Ray Kurzweil, American inventor and futurist, believes that when his concept of singularity comes to pass, it will be possible to resurrect the dead by digital recreation.
In their science fiction novel The Light of Other Days, Sir Arthur Clarke and Stephen Baxter imagine a future civilization resurrecting the dead of past ages by reaching into the past, through micro wormholes and with nanorobots, to download full snapshots of brain states and memories.
Both the Church of Perpetual Life and the Terasem Movement consider themselves transreligions and advocate for the use of technology to indefinitely extend the human lifespan.
Zombies
A zombie (Haitian Creole: zonbi; North Mbundu: nzumbe) can be either a fictional undead monster or a person in an entranced state believed to be controlled by a bokor or wizard. These latter are the original zombies, occurring in the West African Vodun religion and its American offshoots Haitian Vodou and New Orleans Voodoo.
Zombies became a popular device in modern horror fiction, largely because of the success of George A. Romero's 1968 film Night of the Living Dead and they have appeared as plot devices in various books, films and in television shows. Zombie fiction is now a sizable subgenre of horror, usually describing a breakdown of civilization occurring when most of the population become flesh-eating zombies – a zombie apocalypse. The monsters are usually hungry for human flesh, often specifically brains. Sometimes they are victims of a fictional pandemic illness causing the dead to reanimate or the living to behave this way, but often no cause is given in the story.
Disappearances (as distinct from resurrection)
As knowledge of different religions has grown, so have claims of bodily disappearance of some religious and mythological figures. In ancient Greek religion, this was a way the gods made some physically immortal, including such figures as Cleitus, Ganymede, Menelaus, and Tithonus. After his death, Cycnus was changed into a swan and vanished. In his chapter on Romulus from Parallel Lives, Plutarch criticises the continuous belief in such disappearances, referring to the allegedly miraculous disappearance of the historical figures Romulus, Cleomedes of Astypalaea, and Croesus. In ancient times, Greek and Roman pagan similarities were explained by the early Christian writers, such as Justin Martyr, as the work of demons, with the intention of leading Christians astray.
In somewhat recent years it has been learned that Gesar, the Savior of Tibet, at the end, chants on a mountain top and his clothes fall empty to the ground. The body of the first Guru of the Sikhs, Guru Nanak Dev, is said to have disappeared and flowers were left in place of his dead body.
Lord Raglan's Hero Pattern lists many religious figures whose bodies disappear, or have more than one sepulchre. B. Traven, author of The Treasure of the Sierra Madre, wrote that the Inca Virococha arrived at Cusco (in modern-day Peru) and the Pacific seacoast where he walked across the water and vanished.[46] It has been thought that teachings regarding the purity and incorruptibility of the hero's human body are linked to this phenomenon. Perhaps, this is also to deter the practice of disturbing and collecting the hero's remains. They are safely protected if they have disappeared.
The first such case mentioned in the Bible is that of Enoch (son of Jared, great-grandfather of Noah, and father of Methuselah). Enoch is said to have lived a life where he "walked with God", after which "he was not, for God took him" (Genesis 5:1–18).
In Deuteronomy (34:6) Moses is secretly buried. Elijah vanishes in a whirlwind 2 Kings (2:11). After hundreds of years these two earlier Biblical heroes suddenly reappear, and are seen walking with Jesus, then again vanish. Mark (9:2–8), Matthew (17:1–8) and Luke (9:28–33). The last time he is seen, Luke (24:51) alone tells of Jesus leaving his disciples by ascending into the sky.
St Machar's Cathedral (or, more formally, the Cathedral Church of St Machar) is a Church of Scotland church in Aberdeen, Scotland. It is located to the north of the city centre, in the former burgh of Old Aberdeen. Technically, St Machar's is no longer a cathedral but rather a high kirk, as it has not been the seat of a bishopsince 1690.
St Machar is said to have been a companion of St Columba on his journey to Iona. A fourteenth-century legend tells how God (or St Columba) told Machar to establish a church where a river bends into the shape of a bishop's crosier before flowing into the sea.
The River Don bends in this way just below where the Cathedral now stands. According to legend, St Machar founded a site of worship in Old Aberdeen in about 580. Machar's church was superseded by a Norman cathedral in 1131, shortly after David I transferred the See from Mortlach to Aberdeen.
Almost nothing of that original cathedral survives; a lozenge-decorated base for a capital supporting one of the architraves can be seen in the Charter Room in the present church.
After the execution of William Wallace in 1305, his body was cut up and sent to different corners of the country to warn other dissenters. His left quarter ended up in Aberdeen and is buried in the walls of the cathedral.
At the end of the thirteenth century Bishop Henry Cheyne decided to extend the church, but the work was interrupted by the Scottish Wars of Independence. Cheyne's progress included piers for an extended choir at the transept crossing. These pillars, with decorated capitals of red sandstone, are still visible at the east end of the present church.
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
The Cathedral is a fine example of a fortified kirk, with twin towers built in the fashion of fourteenth-century tower houses. Their walls have the strength to hold spiral staircases to the upper floors and battlements. The spires which presently crown the
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
Bishops Gavin Dunbar and Alexander Galloway built the western towers and installed the heraldic ceiling, featuring 48 coats of arms in three rows of sixteen. Among those shown are:
* Pope Leo X's coat of arms in the centre, followed in order of importance by those of the Scottish archbishops and bishops.
* the Prior of St Andrews, representing other Church orders.
* King's College, the westernmost shield.
* Henry VIII of England, James V of Scotland and multiple instances for the Holy Roman Emperor Charles V, who was also King of Spain, Aragon, Navarre and Sicily at the time the ceiling was created.
* St Margaret of Scotland, possibly as a stand-in for Margaret Tudor, James V's mother, whose own arms would have been the marshalled arms of England and Scotland.
* the arms of Aberdeen and of the families Gordon, Lindsay, Hay and Keith.
The ceiling is set off by a frieze which starts at the north-west corner of the nave and lists the bishops of the see from Nechtan in 1131 to William Gordon at the Reformation in 1560. This is followed by the Scottish monarchs from Máel Coluim II to Mary, Queen of Scots.
Notable figures buried in the cathedral cemetery include the author J.J. Bell, Robert Brough, Gavin Dunbar, Robert Laws, a missionary to Malawi and William Ogilvie of Pittensear—the ‘rebel professor’.
There has been considerable investment in recent years in restoration work and the improvement of the display of historic artefacts at the Cathedral.
The battlements of the western towers, incomplete for several centuries, have been renewed to their original height and design, greatly improving the appearance of the exterior. Meanwhile, within the building, a number of important stone monuments have been displayed to advantage.
These include a possibly 7th-8th century cross-slab from Seaton (the only surviving evidence from Aberdeen of Christianity at such an early date); a rare 12th century sanctuary cross-head; and several well-preserved late medieval effigies of Cathedral clergy, valuable for their detailed representation of contemporary dress.
A notable modern addition to the Cathedral's artistic treasures is a carved wooden triptych commemorating John Barbour, archdeacon of Aberdeen (d. 1395), author of The Brus.
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"Western Civilization"
sculptor: C. Paul Jennewein (1933)
Left to right
Eos, Nous, Adonis, Hippomenes, Eros, lion, Aphrodite, Zeus, Demeter, Triptolemus, Ariadne, Theseus, Minotaur, Python
The western pediment features fourteen Greek deities and mythological figures. Jennewein's polychrome sculptures of painted terra-cotta figures are the only sculptural group to adorn any of the museum's eight pediments.
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The Philadelphia Museum of Art
also known as: the "Great Greek Garage" & "Parthenon on the Parkway"
architects: firms of Horace Trumbauer & Zantzinger, Borie & Medary
building's plan & massing: Howell Lewis Shay (Trumbauer)
detail & perspective drawing: Julian Abele (Trumbauer)
Masonic cornerstone ceremony: Mayor Thomas B. Smith (1919)
A collection of bronze griffins adorn the top of the building. In the 1970s, the museum adopted the griffin as it's symbol. In antiquity the griffin was known for guarding knowledge, treasure and priceless possessions as well as symbols of divine power and a guardians of the divine.
The Philadelphia Museum of Art - Main Building
2600 Benjamin Franklin Parkway (West end)
Philadelphia, Pennsylvania
Masjid Al Husna on the left and Sunway Pyramid shopping complex in one frame, divided by NPE Highway during sunrise.