Remarks With Canadian Foreign Minister Cannon

 

Hillary Rodham Clinton

Secretary of State

Niagara Falls, Ontario, Canada

 

13 June, 2009

 

FOREIGN MINISTER CANNON: Canada and the United States have committed this morning to amending the Great Lakes Water Quality Agreement. This is important for both nations. These inland waters are the largest system of fresh water in the world, a foundation for billions of dollars in trade, shipping, agriculture, recreation, of course, and other sectors. The Government of Canada has taken significant efforts in the past three years to protect the Great Lakes, and today, this joint stewardship of the environment represents a cornerstone of the Canada-United States relationship. This aspect of our long history of collaboration will remain strong as we begin a second century of jointly managing our shared waters. The agreement has been a model of international cooperation and has achieved numerous successes.

 

However, as you know, the Great Lakes are still at risk and need more to be done. So we will be doing that together.

 

The Secretary of State and I also discussed the global economic downturn and the risks of protectionism, cooperation in the Americas, and Afghanistan, as well as Pakistan. Our country’s prosperity and security are inseparable from those of the United States. Americans, as you know, are our closest neighbors, allies, and trading partners.

 

(Via interpreter) Every day, there is trade to a value of $2 billion that cross our common border from Canada. And Canada is the first export market for 35 of 50 of the American states.

 

People are worried by a rising tide of protectionism developing in the United States in various circles, and our government is very concerned, in particular, about the negative impacts of Buy America legislation being felt on Canadian businesses. Now, Canada’s and the United State’s shared history demonstrated we can do great things. When we work together, we are able to, of course, serve our mutual interests. Now, this is crucial as we are engaged in emerging from this crisis, and we want to be able to emerge from this crisis stronger, better, and, of course, in a more prosperous manner.

 

Thank you. Merci.

 

SECRETARY CLINTON: Thank you very much, Minister Cannon.

 

I’ve had a delightful morning here, and I want to thank my Canadian hosts, especially Foreign Minister Cannon, the members of the International Joint Commission, and the many distinguished colleagues from both sides of the border who have made this celebration so memorable.

 

We are celebrating, because the 100th anniversary of the signing of the Boundary Waters Treaty marks a recognition of a ground-breaking agreement, one of the first in the world to recognize the environmental consequences of managing our natural resources, ensuring clean drinking water, protecting the Great Lakes-St. Lawrence River system, the Niagara Falls and Niagara River that are such magnificent treasures. So for me, it’s a particular delight both to have been back in Western New York; many friends from Niagara and Erie counties -- I just am delighted to see them, but also to be here in Canada, because Canada is such a trusted ally, a friend, a valued trading partner and a democratic model for the world.

 

This treaty, which we have celebrated, is not a static document. It’s a living instrument of our cooperation and partnership. It has provided an effective framework for the last 100 years, but now we have to take stock of where we are and how we’re going to be proceeding with confidence and effectiveness into the future. As we look at the strong foundation that this treaty has helped to establish between our countries, it’s truly remarkable: $1.6 billion in goods that flow across the border everyday, supporting millions of jobs; the world’s largest energy-trading relationship. I want to underscore that, because I’m not sure that enough Americans know, Minister Cannon, that you are our number one supplier of energy in the world, and we are grateful for that. We collaborate closely on citizen safety and defense, and, as both the Minister and I have noted, we have soldiers serving side-by-side together in Afghanistan to try to prevent the spread of terrorism and extremism.

 

So our common values are deeply rooted. But we have to work together even more closely. After this morning’s ceremony, the Minister and I had a chance to review some of our other important matters. Obviously, we discussed international and global concerns that we are both deeply engaged in, and we discussed our nation’s plan to revise and update the Great Lakes Water Quality Agreement to protect the Great Lakes Basin for future generations. We reviewed our joint efforts in Afghanistan and elsewhere around the globe. We discussed the challenges in Pakistan, the Middle East, Iran, and elsewhere. We talked about our equal commitment to our own hemisphere, and I’m very grateful for the Canadian Government and the Minister’s particular emphasis on working with us in Haiti, working to strengthen our relationships with our neighbors to the south.

 

We also have been very focused on ensuring that nothing interferes with the trade between our countries. I deeply respect the Minister’s comments and his concerns, but as President Obama said, nothing in our legislation will interfere with our international trade obligations, including with Canada. But we want to take a hard look, and the Minister and I discussed this, as to what more we can do to ensure that the free flow of trade continues. We consider it to be in the interests of both of our countries and our people.

 

So as always, it’s great to be in Canada, and we deeply appreciate our close working relationship the Minister and I have forged over a relatively short period of time, and we look forward to continuing close collaboration and cooperation. Thank you very much.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: We watched closely the enthusiasm and the very vigorous debate and dialogue that occurred in the lead-up to the Iranian elections. We are monitoring the situation as it unfolds in Iran.

 

But we, like the rest of the world, are waiting and watching to see what the Iranian people decide. The United States has refrained from commenting on the election in Iran. We obviously hope that the outcome reflects the genuine will and desire of the Iranian people.

 

FOREIGN MINISTER CANNON: For Canada, on behalf of Canada, Canada is deeply concerned by reports of voting irregularities in the Iranian election. We’re troubled by reports of intimidation of opposition candidate’s offices by security forces. We’ve tasked our embassy officials to – in Tehran to closely monitor the situation, and Canada is calling on Iranian authorities to conduct fair and transparent counting of all ballots.

 

(Via Interpreter) According to (inaudible) irregularities in the Iranian election, we are also deeply concerned with reports according to which there might have been intimidation, intimidation against opposition candidate’s offices, for instance; amongst them would be intimidation by security officials. I therefore asked our people in Tehran and officers in the Canadian embassy to follow the development very closely. And finally, we hope – we hope with a great deal of vigor that the counting of ballots be done transparently and that all the ballots that have been used during this election be indeed counted.

 

QUESTION: Madame Secretary, welcome to Canada.

 

SECRETARY CLINTON: Thank you.

 

QUESTION: Canada’s government and many Canadian businesses have said that our economy and our bilateral relationship is being hurt by the Buy American policy. Secretary Clinton, why is it in there, and if you don’t call it protectionism, what is it? And to Minister Cannon, how deeply is this hurting Canada’s economy and our relationship with the United States?

 

SECRETARY CLINTON: Let me just reiterate that the provision is not being enforced in any way that is inconsistent with our international trade obligations. And we take that very seriously. Obviously, Canada is our number one trading partner. It is a mutually beneficial relationship that we intend to not only nurture, but see grow.

 

And I am well aware of the concerns that there may be elements of the international trade obligations or absences of agreements that should be looked at so that we can promote more procurement and other kinds of trade interactions. And I have assured Minister Cannon that we will take a very close look at that.

 

FOREIGN MINISTER CANNON: Thank you. On – I was able this morning to bring Secretary of State Clinton up-to-date, up-to-speed on the Prime Minister’s visit last week to – with Premier Charest, who, as you know, is the premier responsible for the Council of the Federation. This issue was discussed. As you know, the premiers have agreed to look at the procurement issue as being one of importance. My colleague, Minister Day, as well, did go and travel to the Federation of Canadian Municipalities, so I was able to bring the Secretary of State to – up-to-speed on this issue, and at the same time, get assurances that we would look to find different options to make sure that what we already have built in terms of a solid foundation continue – can continue to flourish and to prevail.

 

So we still have work ahead of us, and we’re looking forward to doing that.

 

(Via interpreter) -- I had the opportunity to indicate to Secretary of State Clinton and bring her up-to-speed on the recent meeting with Premier Charest. Well, as the premiers, members of the Council of the Federation, Premier Charest being the chair, and the commitment from all premiers to look at the whole issue of procurement and public expenditures so that such expenditures be part and parcel of perhaps even an agreement with the Americans.

 

My colleague, Minister Stockwell Day, took the same undertaking with the Canadian Federation of Municipalities. So this enabled me to allude to these events with the Secretary of State, and also enabled me, by the same token, to look at what options might be open to us in upcoming months. As I mentioned a moment ago, there is a very solid basis upon which we can work; indeed, there are other issues to be worked on, but – and that we’ve always been able to reach an agreement with the Americans on a number of topics. I don’t think this impediment is a major one, and we will continue our dialogue.

 

QUESTION: (Off-mike)

 

SECRETARY CLINTON: First, let me say how gratified we were that the United Nations Security Council reached and agreement on a very strong resolution that contains not only new sanctions and the authorization for inspections of ships that may be carrying contraband or weapons of mass destruction or other dangerous technology from North Korea, but that the resolution represented a unified response to the provocative actions that have been taken by the North Koreans over the last several months.

 

This was a tremendous statement on behalf of the world community that North Korea’s pursuit of nuclear weapons and the capacity to deliver those weapons through missiles is not going to be accepted by the neighbors, as well as the greater international community. We intend to work with our partners, including Canada and others, to enforce the provisions of this resolution in a vigorous way, to send a clear message that we intend to do all we can to prevent continued proliferation by the North Koreas.

 

I will add, however, that the North Korean’s continuing provocative actions are deeply regrettable. They have now been denounced by everyone. They have become further isolated, and it is not in the interests of the people of North Korea for that kind of isolation to continue. So the Six-Party Framework, which the North Koreans left, turning their back on the obligations to continue with denuclearization, is still an open opportunity for them to return. And we are going to be consulting closely with our friends and allies, not only in Northeast Asia, but more generally, to determine a way forward in response to further actions.

 

But I think these sanctions and the authorizations included in this resolution give the world community the tools we need to take appropriate action against the North Korean regime.

 

FOREIGN MINISTER CANNON: Canada already, of course, abides by Resolution 1718 that was passed in 2006. And we’ve implemented that resolution and the binding sanctions, of course, that were introduced.

 

We as well are very – and we welcome the additional imposition of – by Resolution 1874. Canada, of course, is very, very pleased that the world community has come together in a united response at the (inaudible) to be able to signal to the international – to North Korea the international community’s determination that their recent conduct is inacceptable. So we’re very pleased by this Security Council resolution, as well.

 

We’re also pleased by the new resolution’s calls upon North Korea to return immediately to the Six-Party Talks and to demand, of course, that these talks that are extremely important in terms of nonproliferation and the use of nuclear weapons get going.

 

(Via interpreter) Canada, of course, is very much abiding by Resolution 1718 that was adopted in 2006, and we are very happy with that recent resolution, adopted by the UN Security Council. Canada will apply with determination all the provisions contained therein. For that matter, we’re delighted to see that the international community has sent a very clear signal to North Korea. And will add, by way of conclusion, that for our part, it’s important that the discussions amongst the six parties resume as quickly as possible, and we’re delighted that this resolution also calls upon the Government of North Korea to go back to the negotiating table, so that we might limit the proliferation of nuclear weapons.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: I’m sorry, and what?

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: First, with respect to our shared border, there is certainly no argument that we each have to take additional security steps, given conditions in the world. I mean, I think we both regret those. We are sorry that we have to respond to them, but nevertheless, that is the reality. And we are doing everything we can in the Obama Administration to listen and work with our Canadian counterparts.

 

There have been several very productive discussions already between our Secretary of the Department of Homeland Security, Janet Napolitano, and her Canadian counterpart. Because we know that we want to maintain this extraordinary relationship that we have with the right amount of security to protect our citizens on both sides, without interfering in the free movement of goods and people that we value so greatly.

 

Sometimes we need to help each other really understand fully the challenges that we are each facing to make sure we achieve that common goal. I would still argue that although we do have law enforcement on our border in greater numbers than we did ten years ago, compared to a border that I know of anywhere, just about, in the world, this is a demilitarized, free, open border with appropriate law enforcement personnel and technology in the interest of protecting our two peoples.

 

So we will work very closely with the Canadian Government, and we will try to solve problems that have arisen between our governments in the past to make sure that we are doing what we need to do with security in a way that does not interfere with all of the other interests that we share.

 

We are both members of the Arctic Council. We, and Canada, with its very extensive presence on the Arctic waters, along with Russia, Norway, and -- Denmark, right? – are the members of the Arctic Council. We want to work closely together. We want to foresee issues and try to resolve them so that they don’t become problems. And we feel, as one of the five nations working with the others, that we have an opportunity here, and we intend to take this very seriously. Obviously, there are questions of sovereignty and jurisdiction that have to be acknowledged and respected, but what we don’t want is for the Arctic to become a free-for-all. If there is going to be greater maritime passageways through the Arctic, if there is going to be more exploration for natural resources, if there are going to be more security issues, I think it’s in the Canadian and the United States’ interests to try to get ahead of those, and try to make sure we know what we’re going to do to resolve them before countries that are not bordering the arctic are making claims, are behaving in ways that will cause us difficulties.

 

FOREIGN MINISTER CANNON: Let me respond by saying at the outset how very pleased I was one of the first initiatives that Secretary of State Clinton took on was to be able to host the Antarctica Joint Arctic Council Meeting in Washington a couple of months ago, which was, I think, a strong indication, once again, of our country’s commitment to not only this border here, but, of course, to our northern border. And what I can say on that is that there are no obstacles. We have been able to manage the issues as it should be between the two neighbors. We, of course, as a country, as well as the United States, Russia, and the other members of the Arctic Council, have agreed to abide by, of course, the United Nations Convention, the Law of the Seas, to go forward and do the mapping. We’ve been able to, as a Canadian Government, assume our responsibilities, assert our responsibilities in terms of sovereignty by our infrastructure programs.

 

So from that perspective, it’s going extraordinarily well, as well as, as Hillary Clinton just mentioned, Peter Van Loan, who, as you know, is our minister responsible for – I was going to say homeland security, but for border crossings and has worked extremely well with the Secretary of State, Secretary Napolitano, over the course of the last several weeks. They’ve established a working relationship, which I feel is something that is extraordinarily good in terms of moving forward. And so I’d say that on that front as well, things are going very, very well.

 

(Via interpreter) Briefly, I would say this: I congratulated Secretary of State Clinton for the initiative she took at the very outset of her mandate, and by convening in Washington a joint meeting between the Arctic Council and the Antarctica Council. At that time, we were able to examine a variety of subjects that arise in the extremities of the globe. And as I mentioned, we were – we have always been able to manage our difficulties in a very positive, healthy manner. That is what exists in the arctic part of our country.

 

We are members of the Arctic Council with three other countries. We are committed into various provisions of the UN Convention on the Law of the Seas. We have also noted, with a great deal of satisfaction and interest, the work that is being done by Minister Peter Van Loan, who is the minister responsible for public safety here in Canada, as well as with the American Secretary for Homeland Security, Mrs. Napolitano, to deal with issues that arise in common to both our countries. In that regard, many steps are being taken. So we’re very happy with the progress that has been made.

 

And I will tell you, by way of conclusion, that the relationship between Canada and the U.S. again continues to shine, and it is a real breath of fresh air and a ray of sunshine for many countries in the world when we want to see how borders should be managed and the relationship between two countries. We are great, great friends.

 

SECRETARY CLINTON: Thank you. Thank you all.

 

FOREIGN MINISTER CANNON: Thank you. Merci.

Photographs taken by Harry Skull Jr.

 

Remarks With Canadian Foreign Minister Cannon

 

Hillary Rodham Clinton

Secretary of State

Niagara Falls, Ontario, Canada

 

13 June, 2009

 

FOREIGN MINISTER CANNON: Canada and the United States have committed this morning to amending the Great Lakes Water Quality Agreement. This is important for both nations. These inland waters are the largest system of fresh water in the world, a foundation for billions of dollars in trade, shipping, agriculture, recreation, of course, and other sectors. The Government of Canada has taken significant efforts in the past three years to protect the Great Lakes, and today, this joint stewardship of the environment represents a cornerstone of the Canada-United States relationship. This aspect of our long history of collaboration will remain strong as we begin a second century of jointly managing our shared waters. The agreement has been a model of international cooperation and has achieved numerous successes.

 

However, as you know, the Great Lakes are still at risk and need more to be done. So we will be doing that together.

 

The Secretary of State and I also discussed the global economic downturn and the risks of protectionism, cooperation in the Americas, and Afghanistan, as well as Pakistan. Our country’s prosperity and security are inseparable from those of the United States. Americans, as you know, are our closest neighbors, allies, and trading partners.

 

(Via interpreter) Every day, there is trade to a value of $2 billion that cross our common border from Canada. And Canada is the first export market for 35 of 50 of the American states.

 

People are worried by a rising tide of protectionism developing in the United States in various circles, and our government is very concerned, in particular, about the negative impacts of Buy America legislation being felt on Canadian businesses. Now, Canada’s and the United State’s shared history demonstrated we can do great things. When we work together, we are able to, of course, serve our mutual interests. Now, this is crucial as we are engaged in emerging from this crisis, and we want to be able to emerge from this crisis stronger, better, and, of course, in a more prosperous manner.

 

Thank you. Merci.

 

SECRETARY CLINTON: Thank you very much, Minister Cannon.

 

I’ve had a delightful morning here, and I want to thank my Canadian hosts, especially Foreign Minister Cannon, the members of the International Joint Commission, and the many distinguished colleagues from both sides of the border who have made this celebration so memorable.

 

We are celebrating, because the 100th anniversary of the signing of the Boundary Waters Treaty marks a recognition of a ground-breaking agreement, one of the first in the world to recognize the environmental consequences of managing our natural resources, ensuring clean drinking water, protecting the Great Lakes-St. Lawrence River system, the Niagara Falls and Niagara River that are such magnificent treasures. So for me, it’s a particular delight both to have been back in Western New York; many friends from Niagara and Erie counties -- I just am delighted to see them, but also to be here in Canada, because Canada is such a trusted ally, a friend, a valued trading partner and a democratic model for the world.

 

This treaty, which we have celebrated, is not a static document. It’s a living instrument of our cooperation and partnership. It has provided an effective framework for the last 100 years, but now we have to take stock of where we are and how we’re going to be proceeding with confidence and effectiveness into the future. As we look at the strong foundation that this treaty has helped to establish between our countries, it’s truly remarkable: $1.6 billion in goods that flow across the border everyday, supporting millions of jobs; the world’s largest energy-trading relationship. I want to underscore that, because I’m not sure that enough Americans know, Minister Cannon, that you are our number one supplier of energy in the world, and we are grateful for that. We collaborate closely on citizen safety and defense, and, as both the Minister and I have noted, we have soldiers serving side-by-side together in Afghanistan to try to prevent the spread of terrorism and extremism.

 

So our common values are deeply rooted. But we have to work together even more closely. After this morning’s ceremony, the Minister and I had a chance to review some of our other important matters. Obviously, we discussed international and global concerns that we are both deeply engaged in, and we discussed our nation’s plan to revise and update the Great Lakes Water Quality Agreement to protect the Great Lakes Basin for future generations. We reviewed our joint efforts in Afghanistan and elsewhere around the globe. We discussed the challenges in Pakistan, the Middle East, Iran, and elsewhere. We talked about our equal commitment to our own hemisphere, and I’m very grateful for the Canadian Government and the Minister’s particular emphasis on working with us in Haiti, working to strengthen our relationships with our neighbors to the south.

 

We also have been very focused on ensuring that nothing interferes with the trade between our countries. I deeply respect the Minister’s comments and his concerns, but as President Obama said, nothing in our legislation will interfere with our international trade obligations, including with Canada. But we want to take a hard look, and the Minister and I discussed this, as to what more we can do to ensure that the free flow of trade continues. We consider it to be in the interests of both of our countries and our people.

 

So as always, it’s great to be in Canada, and we deeply appreciate our close working relationship the Minister and I have forged over a relatively short period of time, and we look forward to continuing close collaboration and cooperation. Thank you very much.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: We watched closely the enthusiasm and the very vigorous debate and dialogue that occurred in the lead-up to the Iranian elections. We are monitoring the situation as it unfolds in Iran.

 

But we, like the rest of the world, are waiting and watching to see what the Iranian people decide. The United States has refrained from commenting on the election in Iran. We obviously hope that the outcome reflects the genuine will and desire of the Iranian people.

 

FOREIGN MINISTER CANNON: For Canada, on behalf of Canada, Canada is deeply concerned by reports of voting irregularities in the Iranian election. We’re troubled by reports of intimidation of opposition candidate’s offices by security forces. We’ve tasked our embassy officials to – in Tehran to closely monitor the situation, and Canada is calling on Iranian authorities to conduct fair and transparent counting of all ballots.

 

(Via Interpreter) According to (inaudible) irregularities in the Iranian election, we are also deeply concerned with reports according to which there might have been intimidation, intimidation against opposition candidate’s offices, for instance; amongst them would be intimidation by security officials. I therefore asked our people in Tehran and officers in the Canadian embassy to follow the development very closely. And finally, we hope – we hope with a great deal of vigor that the counting of ballots be done transparently and that all the ballots that have been used during this election be indeed counted.

 

QUESTION: Madame Secretary, welcome to Canada.

 

SECRETARY CLINTON: Thank you.

 

QUESTION: Canada’s government and many Canadian businesses have said that our economy and our bilateral relationship is being hurt by the Buy American policy. Secretary Clinton, why is it in there, and if you don’t call it protectionism, what is it? And to Minister Cannon, how deeply is this hurting Canada’s economy and our relationship with the United States?

 

SECRETARY CLINTON: Let me just reiterate that the provision is not being enforced in any way that is inconsistent with our international trade obligations. And we take that very seriously. Obviously, Canada is our number one trading partner. It is a mutually beneficial relationship that we intend to not only nurture, but see grow.

 

And I am well aware of the concerns that there may be elements of the international trade obligations or absences of agreements that should be looked at so that we can promote more procurement and other kinds of trade interactions. And I have assured Minister Cannon that we will take a very close look at that.

 

FOREIGN MINISTER CANNON: Thank you. On – I was able this morning to bring Secretary of State Clinton up-to-date, up-to-speed on the Prime Minister’s visit last week to – with Premier Charest, who, as you know, is the premier responsible for the Council of the Federation. This issue was discussed. As you know, the premiers have agreed to look at the procurement issue as being one of importance. My colleague, Minister Day, as well, did go and travel to the Federation of Canadian Municipalities, so I was able to bring the Secretary of State to – up-to-speed on this issue, and at the same time, get assurances that we would look to find different options to make sure that what we already have built in terms of a solid foundation continue – can continue to flourish and to prevail.

 

So we still have work ahead of us, and we’re looking forward to doing that.

 

(Via interpreter) -- I had the opportunity to indicate to Secretary of State Clinton and bring her up-to-speed on the recent meeting with Premier Charest. Well, as the premiers, members of the Council of the Federation, Premier Charest being the chair, and the commitment from all premiers to look at the whole issue of procurement and public expenditures so that such expenditures be part and parcel of perhaps even an agreement with the Americans.

 

My colleague, Minister Stockwell Day, took the same undertaking with the Canadian Federation of Municipalities. So this enabled me to allude to these events with the Secretary of State, and also enabled me, by the same token, to look at what options might be open to us in upcoming months. As I mentioned a moment ago, there is a very solid basis upon which we can work; indeed, there are other issues to be worked on, but – and that we’ve always been able to reach an agreement with the Americans on a number of topics. I don’t think this impediment is a major one, and we will continue our dialogue.

 

QUESTION: (Off-mike)

 

SECRETARY CLINTON: First, let me say how gratified we were that the United Nations Security Council reached and agreement on a very strong resolution that contains not only new sanctions and the authorization for inspections of ships that may be carrying contraband or weapons of mass destruction or other dangerous technology from North Korea, but that the resolution represented a unified response to the provocative actions that have been taken by the North Koreans over the last several months.

 

This was a tremendous statement on behalf of the world community that North Korea’s pursuit of nuclear weapons and the capacity to deliver those weapons through missiles is not going to be accepted by the neighbors, as well as the greater international community. We intend to work with our partners, including Canada and others, to enforce the provisions of this resolution in a vigorous way, to send a clear message that we intend to do all we can to prevent continued proliferation by the North Koreas.

 

I will add, however, that the North Korean’s continuing provocative actions are deeply regrettable. They have now been denounced by everyone. They have become further isolated, and it is not in the interests of the people of North Korea for that kind of isolation to continue. So the Six-Party Framework, which the North Koreans left, turning their back on the obligations to continue with denuclearization, is still an open opportunity for them to return. And we are going to be consulting closely with our friends and allies, not only in Northeast Asia, but more generally, to determine a way forward in response to further actions.

 

But I think these sanctions and the authorizations included in this resolution give the world community the tools we need to take appropriate action against the North Korean regime.

 

FOREIGN MINISTER CANNON: Canada already, of course, abides by Resolution 1718 that was passed in 2006. And we’ve implemented that resolution and the binding sanctions, of course, that were introduced.

 

We as well are very – and we welcome the additional imposition of – by Resolution 1874. Canada, of course, is very, very pleased that the world community has come together in a united response at the (inaudible) to be able to signal to the international – to North Korea the international community’s determination that their recent conduct is inacceptable. So we’re very pleased by this Security Council resolution, as well.

 

We’re also pleased by the new resolution’s calls upon North Korea to return immediately to the Six-Party Talks and to demand, of course, that these talks that are extremely important in terms of nonproliferation and the use of nuclear weapons get going.

 

(Via interpreter) Canada, of course, is very much abiding by Resolution 1718 that was adopted in 2006, and we are very happy with that recent resolution, adopted by the UN Security Council. Canada will apply with determination all the provisions contained therein. For that matter, we’re delighted to see that the international community has sent a very clear signal to North Korea. And will add, by way of conclusion, that for our part, it’s important that the discussions amongst the six parties resume as quickly as possible, and we’re delighted that this resolution also calls upon the Government of North Korea to go back to the negotiating table, so that we might limit the proliferation of nuclear weapons.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: I’m sorry, and what?

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: First, with respect to our shared border, there is certainly no argument that we each have to take additional security steps, given conditions in the world. I mean, I think we both regret those. We are sorry that we have to respond to them, but nevertheless, that is the reality. And we are doing everything we can in the Obama Administration to listen and work with our Canadian counterparts.

 

There have been several very productive discussions already between our Secretary of the Department of Homeland Security, Janet Napolitano, and her Canadian counterpart. Because we know that we want to maintain this extraordinary relationship that we have with the right amount of security to protect our citizens on both sides, without interfering in the free movement of goods and people that we value so greatly.

 

Sometimes we need to help each other really understand fully the challenges that we are each facing to make sure we achieve that common goal. I would still argue that although we do have law enforcement on our border in greater numbers than we did ten years ago, compared to a border that I know of anywhere, just about, in the world, this is a demilitarized, free, open border with appropriate law enforcement personnel and technology in the interest of protecting our two peoples.

 

So we will work very closely with the Canadian Government, and we will try to solve problems that have arisen between our governments in the past to make sure that we are doing what we need to do with security in a way that does not interfere with all of the other interests that we share.

 

We are both members of the Arctic Council. We, and Canada, with its very extensive presence on the Arctic waters, along with Russia, Norway, and -- Denmark, right? – are the members of the Arctic Council. We want to work closely together. We want to foresee issues and try to resolve them so that they don’t become problems. And we feel, as one of the five nations working with the others, that we have an opportunity here, and we intend to take this very seriously. Obviously, there are questions of sovereignty and jurisdiction that have to be acknowledged and respected, but what we don’t want is for the Arctic to become a free-for-all. If there is going to be greater maritime passageways through the Arctic, if there is going to be more exploration for natural resources, if there are going to be more security issues, I think it’s in the Canadian and the United States’ interests to try to get ahead of those, and try to make sure we know what we’re going to do to resolve them before countries that are not bordering the arctic are making claims, are behaving in ways that will cause us difficulties.

 

FOREIGN MINISTER CANNON: Let me respond by saying at the outset how very pleased I was one of the first initiatives that Secretary of State Clinton took on was to be able to host the Antarctica Joint Arctic Council Meeting in Washington a couple of months ago, which was, I think, a strong indication, once again, of our country’s commitment to not only this border here, but, of course, to our northern border. And what I can say on that is that there are no obstacles. We have been able to manage the issues as it should be between the two neighbors. We, of course, as a country, as well as the United States, Russia, and the other members of the Arctic Council, have agreed to abide by, of course, the United Nations Convention, the Law of the Seas, to go forward and do the mapping. We’ve been able to, as a Canadian Government, assume our responsibilities, assert our responsibilities in terms of sovereignty by our infrastructure programs.

 

So from that perspective, it’s going extraordinarily well, as well as, as Hillary Clinton just mentioned, Peter Van Loan, who, as you know, is our minister responsible for – I was going to say homeland security, but for border crossings and has worked extremely well with the Secretary of State, Secretary Napolitano, over the course of the last several weeks. They’ve established a working relationship, which I feel is something that is extraordinarily good in terms of moving forward. And so I’d say that on that front as well, things are going very, very well.

 

(Via interpreter) Briefly, I would say this: I congratulated Secretary of State Clinton for the initiative she took at the very outset of her mandate, and by convening in Washington a joint meeting between the Arctic Council and the Antarctica Council. At that time, we were able to examine a variety of subjects that arise in the extremities of the globe. And as I mentioned, we were – we have always been able to manage our difficulties in a very positive, healthy manner. That is what exists in the arctic part of our country.

 

We are members of the Arctic Council with three other countries. We are committed into various provisions of the UN Convention on the Law of the Seas. We have also noted, with a great deal of satisfaction and interest, the work that is being done by Minister Peter Van Loan, who is the minister responsible for public safety here in Canada, as well as with the American Secretary for Homeland Security, Mrs. Napolitano, to deal with issues that arise in common to both our countries. In that regard, many steps are being taken. So we’re very happy with the progress that has been made.

 

And I will tell you, by way of conclusion, that the relationship between Canada and the U.S. again continues to shine, and it is a real breath of fresh air and a ray of sunshine for many countries in the world when we want to see how borders should be managed and the relationship between two countries. We are great, great friends.

 

SECRETARY CLINTON: Thank you. Thank you all.

 

FOREIGN MINISTER CANNON: Thank you. Merci.

Today, 21 June 2016, Trial Chamber III of the International Criminal Court (“ICC” or “Court”) sentenced Jean-Pierre Bemba Gombo to 18 years of imprisonment. On 21 March 2016, the Chamber had found Mr Bemba guilty beyond reasonable doubt as a military commander responsible for two counts of crimes against humanity (murder and rape) and three counts of war crimes (murder, rape, and pillaging) committed in the Central African Republic between October 2002 and March 2003. ICC Trial Chamber III is composed of Presiding Judge Sylvia Steiner (Brazil), Judge Joyce Aluoch (Kenya) and Judge Kuniko Ozaki (Japan).

(for further information and pictures please go to the end of page and by clicking on the link they are availabe!)

The Church of St. Othmar

Previous buildings | Today's Construction | Tour | Exterior | Timeline | Calendar

550-year anniversary | History on construction time | Wikipedia

Construction of the Othmar church

560 years ago

On 13th May 1454, the Monday after the feast of St. Pancras, the building of the late Gothic St. Othmar church was begun. Thereon reports the following inscription above the main entrance of the church.

Laying the foundation stone of St. Othmar

The 550-year anniversary was on 13th May 2004 celebrated in a festive vespers followed by a festive academy.

View of the main altar

You can approach a church as historically interested person, as art-historically committed tourist or as a believer. One will see different things.

The historically interested will impress on the Othmar Church in Mödling that since more than 1000 years at this point on the slope of the Calendar mountain (Kalenderberg) (= bare hithe - kahle Lände) are standing churches and that the current construction the seventh church in an unbroken sequence on this place is. He will think of the destruction of the Roman church in 1252 by the Hungarians and the horrors of the Turkish wars in 1529 and 1683.

Tourists who are interested in art and art history, see the in 1454-1523 built late Gothic hall church, the Baroque interior, the neo-Gothic windows and Stations of the Cross and the testimonies of contemporary art in the sanctuary.

For the believer the Othmarkiche makes the impression of a ship that has gone halfway between level and height at anchor to accommodate the people. Twelve pillars - the Twelve Apostles - wear its vaults. The base has a level.

This church is not a castle - defiant, dark and unwelcoming. Its bow goes into the distance. As Noah's Ark it gives refuge and security. It stands on this earth. Yet it has walls. But their higher regions are translucent, are light. The glory of heaven is guessable.

Two of the windows are of particular importance: the window in the east as the window of the creation and resurrection, and the window in the West as the window of the sunset, the Last Judgment. The world stands between Jesus' resurrection and his second coming. Every visit to the church, every church service to the community becomes an invocation to deal with God's creation and creatures that way that you don't need to fear his judgment.

The previous buildings

Mödling is ancient settlement with hilltop settlements of the Neolithic on the Jennyberg and the Hallstatt period on the Frauenberg as well as on the Calendar mountain (Calendar mountain culture).

Archaeological excavations in 1982 have shown that at the site of the present Othmar church since the 9th Century at least six predecessor buildings have been located.

More information about the predecessors ...

The present building

Start of construction 1454

As an inscription above the main entrance says, was on 13 May 1454, one year after completion of the hospital church, the construction of the present Othmar church started. It was the Monday after the feast of St. Pancras, whose feast on 12th May is observed. Pancras was the patron of the castle chapels of the castle Mödling and the castle Liechtenstein.

The 550-year anniversary of this laying of the cornerstone on 13th May 2004 was celebrated.

The dimensions of the church are for a market town that had at the time of the laying of the cornerstone 250 (mainly built of wood) Houses, huge: 54 m long, 23 m wide and 18 m high, the ridge height is 37 m. As a building material was, as for the St. Stephen's Cathedral in Vienna, Sarmatsandstein (Cerithiensandstein) used, a rough, deficient in fossils sandstone, which was born as a deposit of Neogene Sea at the edge of the Vienna Basin.

Pastor Hinderbach and Pius II

1449-1465 was Johannes Hinderbach pastor of St. Othmar (in some sources he is called Johann Hinderbach). He planned and thus began the construction of Othmar church. He was a diplomat, ambassador and secretary of Emperor Frederick III. at the court in Wiener Neustadt, together with Aeneas Silvius Piccolomini (Enea Silvio de' Piccolomini), who was good friends with Hinderbach. It is likely that Aeneas Silvius a few times was in Mödling on visit and was well informed about the plans of the new church.

In the tenure of Hinderbach also falls the presentation of the Mödlinger coat of arms by Frederick III.

Aeneas Silvius was for some years pastor in Laa an der Thaya (Lower Austria), 1458 he was elected Pope and took the name Pius II. He built from 1459 the cathedral of Pienza in the form of a hall church, which at that time was unusual for Italy. Models were hall churches in Austria, possibly the Othmar church under construction, however, this is historically not proven. Due to time constraints Aeneas Silvius may have seen from the Othmar church not more than the blueprints and the foundation walls.

Hinderbach and Aeneas Silvius were followers of the for the Gothic spirit characteristic attitude of mind of the light mysticism. A hall church is a suitable design to implement this principle: light-irradiated, large stained glass windows instead of walls painted with images that are prevalent in the Romanesque style.

In Him (Jesus) was life, and the life was the light of men.

And the light shines in the darkness, but the darkness has not overcome it.

The true light that enlightens every man was coming into the world.

(Jn 1, 4 to 5.9)

1465-1486 was Hinderbach Bishop of Trent. Perhaps the Othmar church was originally planned as a bishop's church, but this is historically not proven. Hinderbach created one of the most important collections of music of the 15th Century, the so-called Trent codices.

For more information, in a speech by Dr. Gebhard König here ....

Completion 1523-1525

The year date 1499 on a buttress in the parish garden likely shows the toping-off ceremony, the year date 1509 on the north-eastern crossing pier, the completion of the vault.

After 69-year construction period (corresponding to the age of the saint Othmar), the church was completed in 1523. The above-mentioned Cathedral of Pienza, however, was already completed in 1462.

The progress has been hampered by numerous wars and confusions. In that time, the civil war between the Habsburg Emperor Friedrich III . and his brother, Archduke Albrecht VI. (until his death in 1463) and the conquest of Lower Austria by the Hungarian king Matthias Corvinus I., who resided in Vienna from 1485, falls.

1525 the church was consecrated (year date above the organ).

Destruction 1529

In fall of 1529, six years after the end of construction, the church was destroyed by the hordes of Kassim Beg during the first Turkish siege. The collapsing roof penetrated the vault and the vault of the lower church. Likewise, the Burg (castle) Mödling was destroyed, which was not rebuilt since then.

According to the report of a parish visitation in 1544 was the kürchen (church) and pfarrhof (vicarage) sambt (along with) the gantzen Marckt Mödling (whole market) as well as the umbliegenden (adjoining) fleckhen (hamlets) of the 29th year verwüst (devastated) by the türkhen (Turks) in Grundt (to the ground) and burned.

The grooves and the rectangular holes in the central pillars on which they wanted attach figure niches with pinnacle baldachins and Kapitellsockeln (capital bases) as with the pilasters, therefore, remained to this day empty. At the times when the Othmar church was not usable, the hospital church served as a parish church.

From the interior decoration of the church from the time before the destruction of 1529 today only three items are present: the tabernacle, the head of the crucified and an embroidered image of Mary, which is today at the votive altar.

To 1540 begins on the eastern slope of the Anninger (small mountain) a pine to grow that later became famous under the name width pine (Breite Föhre).

Reconstruction to 1690

Rötelinschriften (red chalk epigraphs) next to the entrance, the south transept and north aisle next to the organ parapet indicate that work has been done on the church in 1556 again.

After 1555 the Peace of Augsburg had approved the principle that the ruler could determine the religious denomination of the subjects, reinforced Emperor Ferdinand I the Counter-Reformation to the recatholicization of the country. 1556 Ferdinand issued the so-called gift letter (Gabebrief). With this document he gave the community all possessions owned by the parish (church buildings, forests, vineyards, fields). He imposed the condition that instead of an Evangelical preacher a Catholic priest was responsible for the pastoral care again and that Mödling became Catholic. Still today the municipality bears the building cost for the ecclesiastical buildings (Othmar church, hospital church, Karner, rectory, sacristan apartment) and has a say in the appointment of a new pastor.

A son of Ferdinand I, Emperor Maximilian II, the famous castle Neugebäude had built.

One reason for the lengthy reconstruction of the church might have been the Reformation (1517 were the 95 theses of Martin Luther published) and the decline in the number of Catholics. Pastor Georg Müller from 1527 is first Protestant minister in Mödling, sometimes up to three Evangelical pastors in Mödling are active .

Mödling in 1560 among the 18 richest cities and markets in the country is in sixth place. 1576 there is again a Catholic priest. Of him it is said that he had not a good life in the market. The population flows to the Protestant clergies of the surrounding residences, and again and again come Protestant preachers to Mödling.

1582 the church possesses a shallow makeshift roof over a cross barrel vault, the vault is still preserved today. (However, the church in the plan of the Burgfrieden (civil peace) and the District Court market Mödling is represented by 1610 without a roof and called Old deserted churche. Alongside the Karner is shown with pointed conical roof.)

Still in 1605 is reported on the parish that most part is not Catholic and does run after foreign cure of souls.

In the course of the Counter-Reformation cardinal Melchior Khlesl in a decree calls for donations for the reconstruction of the church:

The with big heavy expenses respectable built God house of Mödling under Gebürg (mountain), then as such anno 1523 with all belonging to the city even built up, it is at once it in 6 years afterwards by the erbfeundt (hereditary friend) as he with all of his power invaded the land and besieged the city of Vienna, put on fire and and along with all churches ornat burned down.

Khlesl was originally Protestant, then converted, influential politician, since 1598 bishop of Vienna, 1615 the first Cardinal in Vienna, he died in 1630, tomb in saint Stephen's cathedral.

However, 1618 is also the beginning of the Thirty Years' War, whereby the construction progress was further delayed.

One hundred years after the destruction of the church, it is still worked on the restoration. 1629 a citizen of Salzburg donates the Märbelsteinpflaster (Salzburg marble) for the sanctuary. The top step in front of the high altar is still made ​​of old stones, the difference with the 1982 renewed stones is clearly visible. A commemorative plaque to the donator from Salzburg is located on the right column at the high altar:

Almighty God in praise, of St. Mary Mother of God in honor, has Florianus Ursprunger, citizen and Gastgeb (host) of Salzburg of present choir the Märbelpflastersteine handed on anno 1629.

A lightning strike shattered the windows and the tracery in 1643: here the weather has beaten in the main church, and both the windows and outmost grids anything shattered. 20 years later is reported a Corpus Christi Brotherhood, to which belongs one third of the population of Mödling.

In a report in 1664 six altars in the Othmar church (and one in the Pantaleon chapel) are enumerated by name. The church may have been thus completed for the most part.

1679 the pleague in Mödling breaks out.

1683 destruction and reconstruction

On 12th and 13th July 1683 suffers Mödling the conquest by the troops of Kara Mustafa. The church is partly destroyed and the vault is damaged.

The population is almost entirely eradicated. Many had sought in the crypt and the Karner (charnel house) refuge and were killed as a plate in front of the church reports. It is believed that, of the approximately 2000 inhabitants, only about 10% have survived, who had hidden in the woods.

After 1683 follows the rapid reconstruction of the church under Marktrichter (equivalent to mayor) Wolfgang Ignaz Viechtl, his home with a commemorative plaque stands on Liberty Square. As can be seen on the board, was Viechtl a miller (on the Fischermühle), so he on the outside of the west wall at high altitude had attached two millstones (see external view).

On 1st September 1688 is the vault restored, the executive master mason Brand for it receives according to Council minutes 1/4 bucket of wine (equivalent to approximately 14 liters). In 1690 the church was inclusively roof and truss restored (year date above the organ).

Baroquisation 18th century

The victory over the Turks initiates the second phase of the history of Othmar church. It is made in Baroque style (1690-1760). The windows are bricked up, the light mysticism of the Gothic becomes less important. The pulpit and seven baroque altars are built (see the high altar, Nepomuk altar, Anne altar, weekday chapel, votive altar). 1727 an organ is built. The hall of the Children of God turns into the throne room of the Heavenly Majesty.

Neo-Gothic restoration from 1875 to 1897.

The elevation of Mödling in 1875 as a city under Mayor Joseph Schöffel induces to a major renovation (1875 - 1897). They want the church according to the zeitgeist (spirit of the times) rebuilt in the neo-Gothic style. To do this, on 6th February 1875 at the request of Mayor Joseph Schöffel a church restoration club is founded.

The in the Baroque period bricked-up windows are laid open. This can be seen clearly on the frescoes on the Anne altar in the south transept. The grave stones lying in the soil are placed on the wall.

The figure niches and canopies on the pillars were replaced (except right behind the high altar). At Anne altar there are for unknown reasons no figure niches.

1904, a second gate is broken. The main entrance is getting a new stem, the in 1773 built Cross chapel is removed.

Renovation 1982 to May 1983

The renovation of 1982 restores the hall church (year date above the organ). The by the transept indicated cross in the ground plan of the church is satisfied that the Baroque interior in this cross takes the place of the stigmata. The liturgical ideas of Second Vatican Council are realized in works of contemporary art (folk altar and ambo).

Supplements

In 2008, the heating system was renewed.

Karner and church

Karner and church of the rest of St. John

Inscription on the laying of foundation stone 1454

Glass window

The glass window bears the inscription

Church restoration Club = 1895

Inscription 1499 (topping-off ceremony)

Buttresses in the garden

Inscription 1509 (vault completion)

Red chalk inscription 1558

Plan in 1610, Karner and Old deserted church

Commemorating plaque 1629

Commemorating plaque to the donor of the Märbelsteinpflaster 1629

Märbelsteinstufe (stone step) 1629 at the High Altar

Engraving after Merian 1649

St. Othmar and Karner

Engraving after Matthäus Merian 1649

Saints in figure niches

Lonely St. Anna - all other figure niches (they stem from the construction period 1454-1523) are empty or do not exist.

Choir stalls detail and consecration cross

Ceiling painting Holy Ghost Hole (1700 - 1750)

Consecration Cross: Twelve Apostle or consecration crosses are in the Othmar church, at those in 1525 at the fair were done prayers

Column

Twelve octagonal central pillars carry the vault

St. Anthony at a column

www.othmar.at/kirchen/st_othmar/st_othmar.html

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

The BBPA is committed to raising awareness of the tranquility that Branch Brook Park offers to the local community as a sacred, democratic space where people from diverse backgrounds can meet on common ground. BBPA and the Essex County Department of Parks, Recreation & Cultural Affairs are partners in improving this oldest of Essex County's parks, the crown jewel of the first County parks system in the nation and a tourist destination for visitors from around world.

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

I got a chance to shoot these people again. I used my 70-200 f4 lens to see what it was like. Makes for great portraits, under the right circumstances! Any comments welcome and appreciated!

 

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

A FATAL FEUD.

THE HARAPIPI SHOOTING AFFAIR.

POHLEN ON HIS TRIAL.

COMMITTED TO THE LUNATIC ASYLUM.

At the Supreme Court yesterday, before His Honor Mr. Justice Conolly and a common jury of twelve, Heinrich Polilen was placed on his trial for the murder of Patrick Corcoran, at Harapipi (a settlement about 12 miles from Te Awamutu), on November 12, 1897. It will be remembered that the tragedy caused considerable excitement in the district. Pohlen, who is a native of Germany, is an old man of about 78 or 79, and has been a farmer in the Waikato for many years. He was one of Von Tempsky's men in the Maori war.

When charged, prisoner pleaded not guilty.

Mr. J. A. Tole prosecuted for the Crown, and the prisoner was defended by Mr. Mahony.

In opening the case to the jury, Mr. Tole said the case was remarkable for its simplicity, and the directness of the evidence. He then shortly went over the facts he proposed to bring out.

THE DEED.

Terrence Corcoran, son of the deceased, deposed to the shooting of his father. Witness saw the prisoner come out of the house towards where they were working, with a gun in his hand. When prisoner was about a chain off, witness heard him say something about Queen Victoria. He then came up along the boundary line to where witness and his father were, and said: "It is my Johnny's fence, and you have no right to touch it." Deceased told him not to trouble himself, and to go home and put the gun in the house. Pohlen, who was 10 or 12 feet away, then said: "I'll shoot; I'll shoot," and he then had the gun at his shoulder, pointing straight at deceased. Witness's father said "Don't you shoot," and to witness it seemed that he was going to shift another post, or take the gun. He had hardly moved when prisoner fired. Deceased was shot, and staggered into witness's arms, and Pohlen then pulled the gun on to witness. After shooting he said: "There, there, are you satisfied now?" or something to that effect. A minute or two later deceased was dead.

To Mr. Mahony: Deceased and his family had only been in the district three years. Witness was led to believe that Pohlen had had grievances about the fences, etc., for many years. As far as witness knew, none of deceased's family had ever mocked or chaffed Pohlen about his grievances. At the time of the shooting deceased was taking up posts that John Pohlen had put down, and was about to put others in, because Pohlen had come over and fenced on deceased's boundary line. Although prisoner was approaching with the gun, deceased went on with the work. Pohlen did everything openly. There was no concealment, and he never tried to run away. Since Pohlen began to quarrel with deceased, witness had not spoken to him. Witness had never taken any part in the quarrels.

Henry Zolful, farmer, residing at Kaniwhaniwha, deposed to having a conversation with prisoner a year ago last February, in which prisoner said he would shoot Corcoran. There was some land at Harapipi which Pohlen wanted but Corcoran got it. A month later prisoner again said he would shoot Corcoran. Witness said: "Don't shoot him, you will only get hung for it." Pohlen did not say it in fun.

To Mr. Malony: Pohlen did not seem to think anything of shooting Corcoran when he used the threats.

Constable Jones, stationed at Te Awamutu, deposed as to the arrest of accused.

His Honor: Did he seem to have any idea that he had committed a crime ?

Witness : I cannot say that he did.

His Honor: He did not seem to be alarmed about what would happen to him ?

Witness: No ; he did not seem to care. He did not seem to care how he had done it.

His Honor: Did he speak of it as if he had done what was right, or what was wrong ?

Witness: I cannot say that anything he said would indicate that he thought he had done wrong. James McGuirk, a Harapipi settler, corroborated the constable's evidence.

To Mr. Mahony : Everything done in witness' presence was done openly and voluntarily. Pohlen seemed very collected, and treated it as a matter of course. He seemed to think no more of it than if he had shot a trespassing animal.

To Mr. Tole : Witness saw no signs of weakness of intellect. Pohlen was quite able to distinguish between the gravity of killing a bullock and killing a man. He would be quite able to see that killing a man was a wrong act.

James Sinden, blacksmith at Pirongia,, who drove Pohlen and Constable Jones from Harapipi to Pirongia, stated that Pohlen admitted having shot Corcoran. Witness had known Pohlen for 15 years.

Mr. Tole: Have you noticed anything that would indicate there was anything wrong with his mind ?

Witness: No.

Mr. Tole : Since you have known him do you think he is capable of knowing what is right and what is wrong ?

Witness : Oh, yes, I think so.

Mr. Tole : Have you any doubt about it ?

Witness : No doubt whatever.

Mr. Tole : And do you think that his mind was in such a state that he would know tho difference between shooting a human being and shooting a cat or a dog ?

Witness: I should say so.

His Honor: I don't know whether you object to this evidence, Mr. Mahony ?

Mr. Mahony : I don't object, your Honor, but I don't know whether he is called as an expert or not.

Witness, in cross-examination by Mr. Mahony : Pohlen laid great stress on having called to Corcoran in the Queen's name. He seemed to think that covered the charge of murder. He said he called upon Corcoran twice in the Queen's name to stop, and as he did not stop, shot him. He seemed to think that, was the proper thing to do.

To Mr. Tole : He seemed to think it was the proper thing to do, to defend his son's property. Acting-detective Bailey deposed to finding the gun under Pohlen's house. Dr. A. S. Brewis, of Hamilton, was examined as to the wounds on deceased.

This witness closed the case for the prosecution.

THE DEFENCE.

Mr. Mahony said he felt sure of the result, after the jury had heard the evidence he proposed to bring to show that accused was non compos mentis. He proposed to call evidence which would, he thought, establish the fact that the prisoner was not responsible for what he had done.

J. Barker, settler in Harapipi district, said he had known Pohlen for the last 10 years. At about one o'clock on the afternoon of the shooting witness was at Pohlen's house. Pohlen did not recognise witness. Apparently he was attending to his usual duties. There was a road that passed between what had been Harapipi town belt, and the township acres, and on the road a stockyard had been erected. When Pohlen wanted to pass through on his way to the bush Mr. Corcoran objected, Pohlen applied several times to the Road Board to have the obstruction cleared away, but was not successful, and that caused ill-feeling. About two years ago the two Pohlens, the Road Board, and Corcoran had a meeting on the Harapipi Flat to discuss the question. Corcoran treated Pohlen as though he were nobody, and Pohlen got into a very excited state, raved against Corcoran, and did not seem to know what he was doing. Except under an influence of that nature Pohlen was goodnatured, and quiet. On the afternoon of the shooting Pohlen walked about repeating his rosary. He did not seem to think he had done what was wrong or unlawful; he seemed to think he had done what was right.

To Mr. Tole: Pohlen seemed to think that when Corcoran did not desist after being called on in the Queen's name, he (Pohlen) was quite right in shooting.

Dr. Waddington, living at Morrinsville, and practising in the Waikato, stated he had been living in the district since 1864, and had known Pohlen for 33 years, but had not seen him for the past 20 years. Witness was formerly a justice of the peace at Pirongia.

Constant complaints were made by residents of matter of disputes with Pohlen, and threats he used, but witness and the magistrate who sat with him (the late Major Tisdall) came to the conclusion that in certain paroxysms Pohlen was not capable of distinguishing between right and wrong—in fact that he was simply a maniac, and that it would be useless to issue the summonses, and they therefore refused to do so. The complaints against him were for threats of violence. That would be between 1864 and 1871. The paroxysms were of long duration, perhaps a couple of months, but in the intervals he was quite polite and all right.

Dr. Walker, of Auckland, deposed to having examined the accused very fully and exhaustively, on February 1, at the gaol, Mount Eden. Witness came to the conclusion that Polhen had no idea whatever of the serious nature of the charge. He did not comprehend that he was committed on a charge of murder. The shooting affair seemed to be a blank in his mind, and when witness pressed him to give particulars about it he got very excited. From the whole of the circumstances, and his examination, witness had come to the conclusion that accused's mind must have been diseased at the time, and that he had no knowledge whatever of the consequences of the act. Witness did not think that at that time Polhen was capable of distinguishing between right and wrong. On other matters he was quite sane. Witness would call it senile mania.

To Mr. Tole: The examination lasted about an hour. Pohlen did not remember the shooting, and witness could not get him up to the shooting point at all. His mind seemed to get confused at times. He would go off into a little English and a little German, and between the two no sense could be made of it. Witness thought Pohlen's mind on February 1 was in such a state that witness would be warranted in committing him to the lunatic asylum. Dr. Bakewell, of Devonport, deposed to having examined Pohlen three separate times at the prison. Witness, as a result, considered that he was suffering from senile decay of the functions and powers of his brain, coupled with the monomania on the subject of boundaries of land in which he thought he had an interest. On the first and second occasions he did not seem to grasp what he had done, and the third time he was much more depressed, and seemed broken down by his imprisonment. Witness examined Pohlen's heart, etc., and found evidences of atheroma, a hardening and stiffening of the arteries, which would lead to apoplexy and death, and caused a dearth of nutrition to the brain, particularly at the time of excessive excitement. That disease had been coming on for years. Witness questioned him as to the events of the shooting, and he became so violent that witness looked round for some article of defence. Witness pointed out to him what a scandal he had created among Catholics, but be seemed to be totally indifferent as to what he had done. On many points he might be quite sane. Witness would consider that originally Pohlen was of small mental capacity. The doctor came to the conclusion that Pohlen,at the time he did the deed, was not conscious of having done any wrong. There was not the slightest evidence of contrition. Witness would have given a certificate of committal to the asylum after the first examination.

To Mr. Tole: Witness did not think he could (at the time of the examinations) have made Pohlen understand that it was murder.

Mr. Mahony said that was the case for the defence.

REBUTING EVIDENCE.

Dr. Philson, surgeon at the gaol, was called by Mr. Tole to give rebutting evidence. Witness saw prisoner in the gaol almost daily, and had not discovered anything irrational, or contrary to sound reason about him. Witness had no reason to doubt that he knew right from wrong. Witness should think that his mind was in such a state that he would know that it was wrong to kill another man. Witness would not commit prisoner to the asylum; he would send him to the Costley Home. He had never spoken to Pohlen on the subject of the charge he was committed for.

To Mr. Mahony: Witness did not come into contact with the prisoner except when he complained of insomnia, which he said was of long standing. Witness had never made a medical examination of Pohlen to discover whether there was any mental disturbance.

To Mr. Tole: Witness never saw anything wrong with Pohlen's mind.

Dr. Lindsay deposed to having examined Pohlen on Thursday last. He was unable to ascertain that there was anything wrong with the man's mind, and thought that had been his normal condition for months past. His mind was such that witness could regard him as an accountable being. He was an intelligent man.

To Mr. Mahony: Witness spoke to him as to the events leading up to the shooting, but not as to the event itself.

To Mr. Tole: The witness could not give a certificate of committal to the asylum.

Dr. Brewis said he also examined the prisoner especially as to his mental condition, and could find no evidence of insanity.

Mr. Reston, gaoler, said he had never found anything that would lead him to suppose Pohlen was insane.

The evidence having closed at five p.m., His Honor consulted the jury as to their wishes, and they decided to sit on and hear the case out that night.

THE SUMMING UP.

After addresses by counsel His Honor went over the whole facts of the case carefully. With regard to the evidence as to Pohlen's apparent belief that he was justified in shooting a man after he had warned him to desist in the Queen's name, His Honor had to say that if that were so, then it showed such a gross ignorance of the law that could hardly be imagined in a man who had lived all those years in the colony; or aid show insanity. Speaking of the medical witnesses called, His Honor said he must remark that those called for the prosecution carefully abstained from touching the point of the state of accused's mind with regard to the shooting. They never tested the prisoner's mind with regard to that particular. Dr. Walker's evidence showed a careful examination on this particular as also did Dr Bakewell's. Three witnesses were called to give rebutting evidence, and none of them, strange to say, examined Pohlen on these very points, although of course, had they done so their evidence would have had quite as much weight as that of the other witnesses. In conclusion, he would point out to the jury that the main question they would have to consider would be, was the man suffering under such a disease of the mind as to render him incapable of knowing the nature and quality of the act, and of knowing that such an act was wrong.

THE VERDICT.

The jury retired at fifteen minutes past eight, and returned at five minutes to ten with a verdict of not guilty, on the grounds of insanity at the time of the offence. His Honor ordered that the prisoner should be committed to the Lunatic Asylum at Avondale, and detained there until the Colonial Secretary's pleasure should be made known.

paperspast.natlib.govt.nz/newspapers/NZH18980312.2.6

 

THE HARAPIPI TRAGEDY.

DEATH OF HEINRICH POHLEN

At the Asylum yesterday morning the coroner (Mr Gresham) held an inquest on the body of Heinrich Pohlen, a criminal lunatic, who had been an inmate of the Asylum since 12th March, 1898.

Dr. Beattie deposed that the deceased was eighty-three years of age, and a widower, and was formerly a farmer at Harapipi, Waikato. Since the date of his committal Pohlen had suffered from no ailment whatever. He had been sent to the Asylum on the last-named date, upon an order of Mr Justice Connolly. During the whole period of his stay in the Asylum Pohlen had not evinced any symptoms of insanity. As the death had been very sudden Dr. Beattie had desired to make a post-mortem examination. This, by the direction of the coroner, he had that morning performed. The brain and heart were normal. In his opinion the cause of death was senile decay. Verdict accordingly.

After the verdict had been recorded the coroner laid before the jury for their inspection a copy of the inquisition held by himself as coroner in Waikato on the body of one Patrick Corcoran, on 13th November, 1897. That inquiry had resulted in a verdict of wilful murder against Heinrich Pohlen, the individual whose body they had just viewed. Pohlen had under circumstances of great deliberation shot Corcoran with a fowling-piece, causing instant death. The murder at the time caused much discussion in the Waikato, where Corcoran was well known and very highly respected. Pohlen had never been considered by his neighbours as other than sane. He was tried for the murder at the Supreme Court sessions of March, 1898, and upon the evidence of two members of the medical profession the jury in the Supreme Court had acquitted the accused on the ground of insanity.

In connection with the above report we have been shown correspondence between Mr. B. Mahony, solicitor, acting for relatives of Pohlen, and the Colonial Secretary. The latter wrote: "I am instructed by the Minister to inform you that he does not consider it would be safe to discharge Henry Pohlen from the care of the Asylum authorities. His physical health is excellent, but his mental condition does not warrant his discharge."

paperspast.natlib.govt.nz/newspapers/AS19020305.2.10

 

THE INQUEST ON THE LATE HEINRICH POHLEN.

TO THE EDITOR. Sir, —I was very much pained and surprised on reading the paragraph in to-day's paper relative to the inquest on my late father, Heinrich Pohlen, who died at the asylum on Monday. The statements made by the doctor suggest that he had neither suffered from any ailment nor shown any signs of insanity during the whole of his stay in the asylum. As to ailments, I can contradict this, as I visited him early this year, and he was in the hospital for five weeks. As to insanity, he was sent to the asylum after the strongest evidence of two doctors, which was not contradicted. Furthermore, as to his insanity, doctors appear to differ. In September, 1900, in answer to a communication as to his condition from Mr. Mahony, who acted as his solicitor, the Inspector of Asylums wrote that it would be unsafe to discharge him, and that his mental condition did not warrant his discharge. I think the action of the coroner, Mr.Gresham, after the inquest, as reported in your paragraph, was most objectionable, and I can only think that what he did was done to air his own importance. If it is any satisfaction to him to know it, I can say that he has caused the deceased's relatives considerable pain.—l am, etc., P. M. POHLEN.

paperspast.natlib.govt.nz/newspapers/NZH19020306.2.7.1

  

Plot 45: Mary Pohlen (43) 1891 – Pulmonary Convulsions

Heinrich Pohlen (83) 1902

 

Of Your Charity Pray for t

MAR

the beloved

W. H. POHL

died Nov. 1

aged 4

Requeim

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

2-16-08

 

My name is Lori Zarlenga- Blaquiere. I was born on September 14, 1961 in the state of Rhode Island. I am writing to you for your immediate help. My life is in immediate danger from orders issued by President George W. Bush and Rhode Island Governor Donald Carcieri to

assassinate/murder me. You can contact me at my email LoriZarlenga@gmail.com and

my space.com/lorizz Also, you can find me on “google” by entering my name as keyword. My case is legitimate. Please do not disregard my case.

 

I have evidence and tapes on top officials and law enforcement among others to support my

claims. The current Rhode Island Senators Sheldon Whitehouse , Senator Jack Reed and former Senator Lincoln Chafee, among others are covering up and will not help me.

 

I posted a diary on the Daily Kos website on August 12, 2007 with regard to my life being in immediate danger from orders issued by President George W. Bush and Rhode Island Governor Donald Carcieri to assassinate/murder me.

 

I continued to stay on the Daily Kos website until sometime after 5:00 am and received

comments from the Daily Kos members community. The Daily Kos has over 1 million

members on their website.

  

On August 12, 2007, I was uploading exhibits, photos, and evidence to the Daily Kos members that support my claims against the United States Government et al.

  

On August 12, 2007 at approximately between 5:00 am & 6:00 am a West Warwick

Police officer came out to my house at 101 Border Street West Warwick, R.I. and violently banged at the doors at my house and continued to violently bang at the doors of my house for a long period of time in a terrorizing manner. The West Warwick Police Officer was given orders to stop me from getting the truth out to the American public .

   

I Lori Ann Zarlenga state that on August 21, 2007, a West Warwick Police vehicle came

up behind the vehicle where I was located in the back seat with my 5 year

old granddaughter and my mother Victoria Zarlenga who was seated on the passenger

side and my son Michael Zarlenga who was driving the vehicle on Cowesett Avenue

West Warwick, R.I.

 

I Lori Ann Zarlenga state that the police officers proceeded to get out of their police

vehicles with their guns drawn and aimed at the vehicle where I was located in the back

seat of the vehicle along with my 5 year old granddaughter, my mother and son .

  

The Coventry police, East Greenwich Police, the Rhode Island State Police, and the West

Warwick Police were on the scene.

   

I Lori Ann Zarlenga state that a West Warwick Police Officer pulled me out of the

vehicle where I was located in the back seat near my 5 year old granddaughter, with my

mother and son in the front seat of the vehicle.

I Lori Ann Zarlenga state that the Police proceeded to slam me to the ground and force

handcuffs on me and force me in the back seat of the West Warwick Police Vehicle.

  

I repeatedly asked the West Warwick Police Officer why the police forced handcuffs on

me and forced me in the back seat of the police vehicle, but the West Warwick Police

Officer repeatedly ignored me.

   

I continued to ask the West Warwick Police Officer why the police forced handcuffs on

me and forced me in the back seat of the police vehicle, he then stated to me that he was

trying to protect me .

   

While I was in the West Warwick Police vehicle, I observed police officers saluting to

each other with regard to capturing me.

 

While I was in the back seat of the West Warwick Police vehicle, a West Warwick Police

Officer asked me if I was injured and if I needed to go to the hospital inorder to lure me

into consenting to go to the hospital.

  

I stated to the West Warwick Police officer that I did not need to go to the hospital.

The West Warwick Police Officer told me that the fire rescue was going to take me to the

hospital for a psych evaluation.

    

I stated to the West Warwick Police officer that I did not want to go to the hospital and

that I did not need a pych evaluation. However, the West Warwick Police Officer told me

that I had to get into the Fire Rescue and go to the hospital. As a result, I had no other

choice but be taken by fire rescue to Kent County Memorial Hospital for a psych

evaluation without my consent.

  

My mother told me that the police officers apologized to her and stated to my mother

that they made a mistake .

  

I was subsequently taken by ambulance and transferred

to Land mark Medical Center without my consent and held hostage in lock down mental

health unit against my will. All of the evidence that was in my favor was ignored

by the doctors, social workers, and psychiatrist at Kent County Memorial Hospital and

Landmark Medical Center. The doctors, social workers, and psychiatrist at Kent County

Memorial Hospital and Land mark Medical Center manipulated and skewed the true facts

to cause me harm in connection with helping law enforcement and United States

Government from preventing me from exposing the truth to the American people and

my case continuing on Appeal with regard to the criminal acts committed by law

enforcement and the United States Government.

  

My Mother stated to the psychiatrist and nurses at Landmark Medical Center that I was

not delusional or paranoid and that I have never been a danger to myself or others and

that I have no history of mental health, and that I have never had a history of being

prescribed psychiatric medication and that I did not need psychiatric medication

my complaints against law enforcement are legitimate.

However, Dr. Elahi disregarded my mother statements and proceeded to contact his lawyer to

discuss whether or not he should discharge me, despite all evidence in my favor.

  

My family member stated to me that nurses at Landmark Medial Center made

statements about being disgusted with Dr. Shahid Elahi for consulting with his lawyer

with regard to whether or not to discharge me and delaying my discharge.

   

The nurses at Landmark Medical Center stated to me that I did not belong at Landmark

Medical Center Mental Health Unit

  

I have never had a history of mental illness.

   

On September 4, 2007, I was discharged from Landmark Medical Center.

  

I have never had a history of being targeted by the United States Government, Federal

and State law enforcement, among others prior to my L-tryptophan lawsuit.

       

In August of 2007, I had an Appeal pending in the First Circuit United States Court of

Appeals with regard to my December 7, 2006 Complaint against the United States

Government et al. As a result, of being held hostage in the hospital from August 21, 2007

to September of 2007, along with intimidation from law enforcement, among others in

connection with the United States Government I was unable to respond important

deadlines set by the First Circuit United States Court of Appeals . As a result, my Appeal with the First Circuit United States Court of Appeals is in default/dismissed for lack of

diligent prosecution.

    

As a result of my ingestion of contaminated L-tryptophan manufactured by Showa

Denko K.K., I developed a disease Eosinphilia Myalgia Syndrome. There are

approximately 5,000 people who ingested contaminated L-tryptophan

manufactured by Showa Denko K.K., and developed a disease Eosinphilia Myalgia

Syndrome. There maybe more unreported cases of Eosinphilia Myalgia

Syndrome caused by ingestion of contaminated L-tryptophan .

   

The L-tryptophan problem is the fault of the FDA due to lack of enforcement of 172.320,

among other violations of the FDA rules. Therefore, the FDA permitted the continued

illegal use of L-tryptophan.

  

If the FDA had enforced action against Showa Denko K.K., for violation of the FDA

rules mentioned herein, then L-tryptophan would not have been on the market and sold

to the American Public and caused death and illnesses associated with the sales of L-

tryptophan .

    

On October 25, 1995, I filed a products liability lawsuit against the Defendants

Showa Denko, K.K., Showa Denko America, Inc. General Nutrition Centers (GNC), et al. in

the State of Rhode Island Superior Court.

  

My case was transferred to Rhode Island District Court, (Blaquiere v. Showa Denko, K.K.,

Showa Denko America, Inc. General Nutrition Centers (GNC), et al., C.A.No.1:95-629 ).

  

My case was subsequently transferred for discovery to (MDL) United States District Court

Columbia, South Carolina, C. A. No. 3:96-361-0.

  

My case (Blaquiere v. Showa Denko, K.K., Showa Denko America, Inc. General

Nutrition Centers (GNC), et al., (C.A.No.1:95-629 ) was remanded to Rhode Island

District Court in 2003.

 

I hired a lawyer Dennis S. Mackin in 2000/2001 who used my case to file discovery

motions in the(MDL) United States District Court Columbia, South Carolina, (C. A. No. 3:96-

361-0), damaging to the defendant ShowaDenkoK.K.,their lawyers,Cleary,Gottlieb,Steen,and

Hamilton, and the United States Government.

  

My former lawyer Dennis Mackin was paid off to withdraw from my case and to

not go forward with the discovery motions and depositions damaging to Showa

Denko K.K., their lawyers, and the United States Government.

       

The discovery sought in my case that my former attorney Dennis Mackin filed in 2001 in the(MDL) United States District Court Columbia, South Carolina, (C. A. No. 3:96-361-0) was to demonstrate that Showa Denko K.K. and its attorneys have been involved in a continuing conspiracy to not only circumvent the discovery process, but to manipulate any scientific examination of Showa Denko K.K.’s reckless and wanton conduct”.

 

The United States Government wiretapped my phones, hacked my computers, surviellanced me during my L-tryptophan litigation and to the present. The United States Government obstructed justice, unlawfully sabotage my case inside and outside of the court system at every level.

   

My former attorney Dennis Mackin stated in his October 12, 2001 Reply of Plaintiff to Defendant's Motion to Qaush Deposition of Kenneth Rabin , that "additional questions must be answered about political pressure brought to bear upon members of the South Carolina Congressional delegation."" What information was given to Senator Thurmond, Senator Hollings and Congressman Ravenell?"

   

Documents made by Showa Denko K.K. included a budget attached to their public

relation scheme which was an amount determined for congressional

contracts, including the South Carolina delegation which was for 16, 000.00.

   

My former attorney Dennis Mackin stated in his motions that, “ The research of

this Eosinophilia Myalgia Syndrome has been twisted by the endless

manipulations by Showa Denko K.K and their lawyers,Cleary,Gottlieb,Steen,and

Hamilton and their confederates”. “ Worst of all, the scientific literature now

contains representations by shills for Showa Denko K.K. that will cause erroneous

medical science in the future”.

 

The United States Government is involved in the cover up .

   

My former attorney Dennis Mackin informed me that a promoter of an EMS

 

support group was being surveillanced and that anyone that who was viewed as a

 

threat was being surveillanced and intelligence was gathered .

  

The defendant Showa Denko K.K. a corrupt corporate giant, their corrupt lawyers,

and the United States Government conspired with all the courts at every level to

sabotage my case and the L-tryptophan litigation.

 

Showa Denko K.K., their lawyers, and the United States Government view me as

a threat, since my lawsuit still remains open that is damaging against Showa

Denko K.K. and General Nutrition Centers (GNC), among others. Also, Showa Denko K.K., their lawyers, and the United States Government, President George W. Bush and Rhode Island Governor Donald Carcieri fear the threat of civil and criminal action against them for their unlawful criminal activities.

  

I pose a threat to Showa Denko K.K. and the United States Government since,

my L-tryptophan lawsuit could re-open previous settlements entered into by

2,000- 5,000 L-tryptophan litigants on the basis of fraudulent inducement and the

United States Government's involvement in the cover up.

 

They were entered into by L-tryptophan Plaintiffs who were unaware of the defendants fraudulent concealment and the United States Government's cover up.

 

Showa Denko K.K., the United States Government, President George W. Bush and

Rhode Island Governor Donald Carcieri fear a movie being made and publicizing

their criminal activities which has continued to date.

    

President George W. Bush's father former President George H. W. Bush Sr. was

President of the United States from 1989 to 1993 during the Eosiophilia Myalgia Syndrome epidemic.

  

I filed a Complaint on December 7, 2006 against the United States Government et al. in

the United States District Court of Rhode Island, CA. No. 06-534 ML. My complaint is

pending in the First Circuit Court of Appeals. The United States Government have hired

my family, among others as informants to surveillance and gather intelligence on me.

  

At the time that I filed my December 7, 2006 complaint against a number of defendants

who are employed by the United States Government, I was unaware of orders issued by

President George W. Bush and Rhode Island Governor Donald Carcieri to assasinate/

murder me.

   

I spoke to a state senator with regard to my circumstances of law enforcement on the state and federal level that have harassed, targeted, survillenced me and have come out to my house and follow me on a daily basis. Also, the West Warwick police have even parked at my grandchild’s school shortly after I exposed President George W. Bush orders to assassinate/murder me.

  

The state senator stated to me that federal law enforcement, the Attorney General of the United States, and the Department of Justice are employed by President George W. Bush.

 

Moreover, my case is not isolated by a small number of police and law enforcement targeting and surveillanceing me. There are to many law enforcement and police and government officials organized at the highest level on the federal and local level that have targeted and surviellanced me. The state senator stated that the orders to murder me are coming from the President George W. Bush .

 

Further, the Rhode Island State Police who have been targeting and surviellancing me are given orders from Rhode Island Governor Donald Carcieri

   

In June or July of 2007, President George W. Bush came to Rhode Island and went on a

private helicopter ride with Rhode Island Governor Donald Carcieri and had discussions.

      

Shortly after I filed my December 7, 2006 complaint against the United States

Government et al, two key defendants named in my complaint retired Captain Gregory

Johnson of the West Warwick Police Department and Supervisory Special Agent

Nicholas Murphy of the Federal Bureau of investigation of R.I., and there may be others

who have also retired.

  

I am targeted, followed, and surveillanced by police officers, among others in the towns and places I travel in the state of Rhode Island and out of the state of Rhode Island on a daily basis.

 

The level of intensity and the number of police targeting, surviellancing, and following me has increased after I filed my December 7, 2006 complaint. And now since I have exposed President George W. Bush who issued orders to assassinate/murder me, the level of intensity and the number of police surviellacing and following me has further increased.

  

My telephones are wiretapped. The United States Government is hacking my computers.

The Federal Bureau of investigation, among others covered up the investigation of the hacking of my computers.

  

The Federal Bureau of investigation, United States Attorneys Office , Attorney Generals office, Department of Justice, among others are covering up and aware of the fact that I was kidnapped and assaulted by a Warwick Police Officer Joseph Mee on January 22, 2006 that was organized at the highest level of United States Government to assassinate/ murder me.

   

Further, law enforcement, among others are covering up the fact that on December 15, 2005 and December 16, 2005, Captain Gregg Johnson and Officer Patrick Kelly and the Kent County Memorial Hospital Emergency Room Staff violated my constitutional rights and deprived me of liberty against my will and without my consent to cause me harm in connection with the United States Government and Showa Denko K.K.

  

On April 14, 2006, I spoke to Laura Lineberry who is Condalezza Rice's personal assistant. Laura Lineberry informed me that she could not help me with regard to my circumstances mentioned herein, and that I should leave a message with the Representative of Secretary of State. I left a message with the Representative of Secretary of State, but no one returned my call.

  

On April 14, 2006, I contacted the White House comments department in Washington, DC for help with regard to my circumstances mentioned herein, and spoke to a young lady number(77) who stated she would pass on my comments to her supervisor and that her supervisor would summarize my comments and give it to President Bush. On April 14, 2006, I was unaware that President George W. Bush issued orders to assassinate/ murder me.

  

President George W. Bush, Condalezza Rice's office , nor anyone associated with the White House, responded in any way shape or form to my plea for help with regard to my circumstances mentioned herein.

 

I have evidence of my telephone calls to the White House, among others.

 

The IP Addresses with regard to the hacking of my computers have been traced to Washington, D.C.

         

You can view my complaint at pacer.psc.uscourts.gov.

 

My login is: lz0129 My password is 3y6!pomz ( party name is under my married name of Blaquiere) December 8, 2006 thru December 8, 2007 is the date you would use to view my complaint, since December 8, 2006 is the date my complaint was entered by the United States District Court of Rhode Island.

 

The United States District Court of Rhode Island omitted my supporting exhibits on

Pacer website and have intentionally obstructed my case and deprived me of a fair judicial process, inorder to protect and insulate the United States Government et al.

   

UNITED STATES GOVERNMENT DOES NOT INITIATE ACTION AGAINST SHOWA DENKO K.K. FOR THE FOLLOWING VIOLATIONS:

    

The L-tryptophan problem is the fault of the FDA due to lack of enforcement of 172.320, among other

 

violations of the FDA rules. Therefore, the FDA permitted the continued illegal use of L-tryptophan.

  

If the FDA had enforced action against Showa Denko K.K.,for violation of the FDA rules mentioned

 

herein, then L-tryptophan would not have been on the market and sold to the American Public and

 

caused death and illnesses associated with the sales of L-tryptophan in violation of the FDA rule.

     

In 1970 FDA considered L-tryptophan (amino acids) , when used as nutrients or dietary supplements, to

 

be generally recognized as safe (GRAS) for those uses, and published that fact in the code of Federal

 

Regulations.

   

In 1972 FDA engaged in rule making to withdraw and remove approximately twenty amino acids

 

including L-tryptophan from the GRAS list ( generally recognized as safe) and to regulate them as

 

approved food additives that could not be sold without FDA's prior approval in the form of a food

 

additive petition, (37 Fed. Reg. 6938; April 6, 1972).

    

In 1973 FDA promulgated a binding substantive rule that is presently on the books, the Food additive

 

regulation that makes all amino acids, when used as components of dietary supplements,

 

unsafe food additives that violate the adulteration provisions of Act. 21 C.F.R. 172. 320.

    

In 1977, FDA seized L-tryptophan tablets on the grounds that the L-tryptophan that they contained

 

was an unapproved food additive. The court, however, found for the manufacturer of the tablets

 

because L-tryptophan was still on the FDA's GRAS list, (FDA had failed to remove it after the 1973

 

rulemaking), and the manufacturer was acting in accordance with the FDA's regulation.

   

In 1977, FDA deleted the listing of twenty amino acids that were the subject of the 1973 rulemaking

 

form the GRAS list, ( 42 Fed. Reg. 56720; October 28, 1977).

  

The FDA never renewed its regulatory action against dietary supplements containing L-tryptophan .

   

The food additive regulation that the FDA adopted in 1973 does not list (approve) L-tryptophan for

 

this use, and foods that contain unapproved food additive are deemed to be adulterated (21 U.S.C. 342

 

(a) (2) (c)).

  

FDA has not brought an action since 1977 against an L-tryptophan dietary supplement.

    

The FDA sought to enforce the rule prohibiting the use of amino acids in dietary supplements in two

 

seizure actions against products containing L-tryptophan. Those seizure actions were not successful.

 

The U.S. Government voluntarily dismissed the second lawsuit because the lawsuit was controlled by

 

a very hostile judge and the government feared that it would obtain an adverse ruling that would

 

insulate all dietary supplements from regulation under the food additive provisions of the act.

  

The FDA has not made any efforts to regulate amino acids since 1982. FDA ignored the food additive

 

regulations since 1982. In 1990, there was evidence showing that 30 amino acids other than L-

 

tryptophan were being sold by at least 22 companies.

    

The FDA has failed to date to bring charges against Showa Denko K.K. Showa Denko K.K. was in

 

violation of the FDA Food additive regulation that makes all amino acids, when used as components of

 

dietary supplements, unsafe food additives that violate the adulteration provisions of Act. 21

 

C.F.R. 172. 320. FDA should have gone after Showa Denko K.K. on an adulteration charge that the

 

L-tryptophan in the supplements is an unapproved food additive under 21 U.S.C. 342 (a) (2) (c).

 

Also, FDA failed to bring charges against Showa Denko K.K. with regard to L-

 

tryptophan being unfit for food, ( 21 U.S.C. 342 (a) (3). L-trytophan associated with illness

 

Eosinophilia Myalgia Syndrome, is unfit for food.

  

The FDA could have gone after L-tryptophan supplements as drugs. The FDA could have

 

developed evidence that L-tryptophan used for therapeutic purposes to combat sleeplessness and PMS

 

which is what L-tryptophan was advertized for is considered a drug and the FDA finding L-tryptophan

 

had not met the FDA's rational food supplement test would permit the FDA to bring drug charges

 

against the product under either 21 U.S.C. 321(g) (1) (B) or (c), National Nutritional Foods

 

Association v. Mathews, 557 F.2nd 325, 334 ( 2d Cir. 1977).

  

If the FDA had enforced action against Showa Denko K.K.,for violation of the FDA rules mentioned

 

herein, then L-tryptophan would not have been on the market and sold to the American Public and

 

caused death and illnesses associated with the sales of L-tryptophan in violation of the FDA rule.

       

On the Rhode Island ACLU website, there is a lawsuit against the United States

Government for Illegally surviellacing individuals attending a peace group in Rhode

Island and in other states.

 

The United States Government has files on these peace groups and have labeled these

peace group individuals as a threat because their simply anti-war.

 

The illegal acts of our United States Government is not an example of democracy, it is a

Dictatorship ruled by a dictator President George W. Bush who has committed crimes

against humanity and has violated our human rights.

  

Representative John Conyers Jr, was the Chairman re: the July 18, 1991 hearing on the FDA oversight of L-tryptophan. Representative John Conyers Jr, is currently the Chairman of the U.S.

House of Representatives Committee on the Judiciary who can call for an investigation and immediate congressional hearings into this matter.

  

Please help me by writing to congress and. to investigate and call for immediate congressional hearings into this matter. Also, contact Rhode Island Senator Sheldon Whitehouse and Senator Jack Reed to investigate and call for congressional hearings into this matter. If the American people place enough political pressure to investigate and call for congressional hearings into this matter, then an investigation into this matter will go forward and the truth will be exposed to the American people.

 

Also, please contact Senate Majority Leader, Senator Harry Reid, Senate Judiciary Chairman Patrick Leahy of Vermont, Senator Arlen Specter, Senator Charles E. Schumer, Senator Joseph R. Biden Jr., Senator John McCain, Senator Hillary Clinton, Senator Barack Obama, and all members of the Senate to call for investigation and congressional hearings with regard to law enforcement engaged in an ongoing organized crime to assassinate/murder me by orders issued by President George W. Bush.

 

President George W. Bush has scammed the American people into believing that the Iraq

war is a "just war" and that the United States military are fighting for democracy,

freedom and for our safety here at home, and yet at the same time President George W.

Bush is committing the worst crimes in american history against innocent american

citizens.

    

Please expedite the above and contact me at my email: LoriZarlenga@hotmail.com

  

You can view documents and obtain information about L-tryptophan and Eosinophilia Myalgia Syndrome on the National EMS Support Group website at www.nemsn.org

  

You can find me at myspace.com/lorizz

  

Also, you can find me at my website www.tiptopwebsite.com/lorizz.

  

I posted a letter explaining in more detail on my website and on my space.com/lorizz

  

If you have any questions or want to view my exhibits that support my December 7, 2006 complaint filed in the United States District Court of Rhode Island, then you can e-mail me and I will send you attachments you can view .

    

Thank You, Lori Zarlenga

  

PRESIDIO OF MONTEREY, Calif. -- The COVID-19 pandemic has created many operational challenges for the military. However, service members, DoD civilians and military families across the globe have adapted to overcome the challenges to stay ready and support the whole-of-government response.

 

While many service members and DoD civilians who work at the Presidio of Monterey and Defense Language Institute are teleworking – essential employees report to work daily to carry on the mission. Employees are strictly following CDC and DoD guidance of social distancing and face coverings to protect themselves and those around them.

 

The health and safety of all employees, regardless if they are essential employees or teleworking, is the command’s highest priority.

 

Our service members and DoD civilians are committed to mission success and remain trained and ready to defend the nation.

  

Photo by Joseph Kumzak, Presidio of Monterey Public Affairs

  

McCrown Technologies is an embodiment of advancement and greatness. We are a way of life organization, committed to satisfying your fantasy about living in a keen home. Begun in October 2018 in Pune as a startup by Electronics graduates, we intend to turn into a main name in the home robotization industry. We are continually headed to discover approaches to live more brilliant. Home robotization framework has accomplished extraordinary fame in the most recent decade as it builds solace and personal satisfaction. Keen home computerization makes life simpler as the majority of the things can be controlled and screen the home machines utilizing various sorts of correspondence strategies. In the realm of brilliant home; you can robotize lights, light switches, lights, locks, home security sensors, life wellbeing sensors, camcorders, doorbells, speakers, and substantially more.

5 WAYS HOME AUTOMATION CAN CHANGE YOUR LIFESTYLE

 

Home mechanization is a hotly debated issue. Innovation keeps on advancing in the home robotization space, making your home more brilliant than any time in recent memory. The ascent in remote innovation and availability implies that there are more open doors presently to make a home mechanization framework. Home robotization is actually what it seems like; mechanizing the capacity to control different things over your home, for example, timekeepers, speakers, lights, doorbells, cameras, window blinds, boiling water radiators, machines, cooking utensils, and so on – with a basic push of a catch or a voice direction.

 

As we discuss the most recent innovation, IoT (Internet of Things) is the first that enters our thoughts. This new-age innovation has come up as a genuine apparatus to transform our fantasies into the real world. The scope of brilliant items keeps on developing. There are video doorbells, home security frameworks, indoor regulators, keen lights, shrewd fittings, smoke and flood locators, and even brilliant locks for the front entryway of your home. All now accessible to be constrained by keen and verify remote innovation. Home computerization is never again a dream that found a spot just in your mystery scrapbooks. It has become a reality, which we are glad to grasp.

 

In this article, we have recorded the top 5 different ways home robotization can transform you and way of life.

 

IMPROVED HOME SAFETY AND SECURITY

 

In the midst of all the fun and diversion advantages of home computerization like offering directions to keen gadgets to turn ON/OFF lights, turn on AC or open the entryway, security is one of the most significant parts of home robotization. Home computerization gives a wide scope of alternatives to make your home significantly progressively protected and secure. There are various kinds of home security frameworks accessible, for example, CCTV camera, video entryway telephones/video radio, remote home security frameworks, biometric, 360° PIR movement sensor with a light sensor (roof-mounted), thief cautions, against robbery movement sensor alert, locks, and shrouded camera. Having any of these frameworks introduced in your home will help you remotely know when there is a guest at your entryway or when thieves are attempting to break-in your home. These keen security frameworks will ensure that your assets and relatives are constantly free from any potential harm.

 

BETTER CONNECTIVITY BETWEEN SMART DEVICES

 

Regular apparatuses like a clothes washer, AC, spring, vacuum cleaner, microwave, TV, cooler have been making our everyday tasks advantageous, however, consider the possibility that we revealed to you that something could make these machines helpful as well as brilliant as well. Envision every one of these machines doing their separate occupations without you contacting them. Your one straightforward voice order will get your garments washed, your AC will be turned on before you even arrive at home, your cooler will monitor lapse dates of your palatable things, your spring will be prepared with high temp water even before you wake up, and the rundown goes on. IoT is a basic piece of home robotization, the network between different frameworks and machines over the web makes life unfathomably advantageous and magnificent! It's simply a question of one shrewd gadget that can have a significant effect.

 

CONTROL YOUR HOME REMOTELY

 

Did you neglect to turn off the lights before venturing out of the house? Goodness, you left the room AC on just to acknowledge at the air terminal registration! Or on the other hand perhaps something increasingly genuine that you doesn't know whether you turn off the gas stove? Indeed, on the off chance that you tend to overlook things each now and, at that point, you can at present unwind as home mechanization has your back. Regardless of whether it's your AC, TV, clothes washer, lights, entryway, gas or fountain, you can control everything through your cell phone regardless of whether you are miles from your home. With such keen arrangements, you can encounter an increasingly tranquil and associated living.

 

IT'S ALL ABOUT CONVENIENCE

 

Envision getting back home from work and opening your front entryway with your cell phone or unique mark as opposed to burrowing around for your keys. When you're inside, the lights please naturally, the AC has just made your room cool and your most recent most loved melodic playlist begins playing once again your speakers. To make your mornings increasingly wonderful, you have a keen espresso creator that can mix you a crisp cup when your alert goes off. Experiencing a tight work routine and not getting an opportunity to water your plants? No compelling reason to stress, as houseplants and yards can be watered by method for associated clocks. Accommodation is reclassified when you have the entirety of the regular "things" associated with the web so they can interface with insignificant to no manual intercession, in this manner, allowing us a chance to appreciate life to its fullest.

 

TURN YOUR HOME GREEN

 

Grasping home mechanization is a decent method for practicing environmental awareness or grasping the test of rationing vitality. Individuals regularly leave their lights, fans ON or neglect to put them off when they leave for work. Additionally, you ought not to leave your indoor regulator ON throughout the day basically in light of the fact that you have to discover the house warm or cool when you get back. In any case, you can set a clock and guarantee it changes the temperature similarly as you like it when you get back. Since you can control every one of your apparatuses remotely through your cell phone you can turn them ON/OFF whenever from anyplace. The decision will be yours to make. Along these lines, you will likewise save money on your month to the month power bill.

 

End

 

So put a stage forward later on and carry your home to the zenith of innovation with an expertly introduced home computerization framework. Individuals' ways of life will improve and from multiple points of view than a couple of recorded previously. So feel free to make proper acquaintance with cutting edge living.

  

ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2022. Aggiornamento, Maggio 2022. “Roma, gli scavi Danesi nel Foro di Cesare: 3000 anni di nuove testimonianze archeologiche alla luce.” Testo in Danese e Inglese; in: The Past / London (17/05/2022) & The Carlsbergfondet, Denmark [with additional Facebook & You-Tube links] (18/05/2022). Anche Foto di: “Roma, Il Foro di Cesare” in: and.lezzi / Instagram (18/05/2022).

wp.me/pbMWvy-2Gx

 

Foto: Roma - Il Foro di Cesare, I Fori Imperiali & Via dei Fori Imperiali; in: and.lezzi / Instagram (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084141678

 

1). ROMA - Scavare il Foro di Cesare: tremila anni di vita quotidiana a Roma.

The Past / London (17/05/2022).

 

Riassunto - Fresche tracce di vita urbana di quasi tre millenni stanno venendo alla luce nel centro di Roma. Nuovi scavi italo-danesi hanno portato alla luce molto di più del progetto monumentale del forum di Cesare. Scavando attraverso strati archeologici, viaggiando indietro nel tempo dalle costruzioni di Mussolini degli anni '30, Jan Kindberg Jacobsen, Eva Mortensen, Claudio Parisi Presicce e Rubina Raja districano la complessa stratigrafia urbana della Città Eterna.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084363139

  

ROME - Digging Caesar’s Forum: three thousand years of daily life in Rome. The Past / London (17/05/2022).

 

Abstract - Fresh traces of urban life spanning almost three millennia are coming to light in central Rome. New Danish-Italian excavations have uncovered far more than Caesar’s monumental forum project. Delving through archaeological layers, while travelling back in time from Mussolini’s 1930s constructions, Jan Kindberg Jacobsen, Eva Mortensen, Claudio Parisi Presicce, and Rubina Raja disentangle the complex urban stratigraphy of the Eternal City.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142673

 

For some years, the buzzing sound of mechanical digging has been emanating from a green-screen enclosure standing beside Rome’s monumental avenue, the Via dei Fori Imperiali. This is because an excavation site lies entrenched between the broad avenue and the adjacent portion of Caesar’s Forum, which is open to the public as part of an archaeological park. There, in the south-eastern section of the complex, heavy mechanical excavators and trucks operate alongside archaeologists, conservators, geologists, and radiocarbon specialists, who are committed to figuring out what was going on here in the past. Inside the enclosure, two trenches are cordoned off with plastic fences that proclaim there are ‘lavori in corso’: works in progress. Sure enough, our team has reached deep into the archaeological layers, revealing an incredible amount of new knowledge about the long history of Rome.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084119366

 

This work is taking place in the heart of the city. The Roman Forum lies close at hand, while the remains of the imperial fora established by the emperors Augustus (reigned 27 BC to AD 14), Nerva (reigned 96-98), and Trajan (reigned 98-117) are visible on the far side of the Via dei Fori Imperiali. Over the recent winter months, trowels and buckets were stowed away, and the Bobcat excavator rested, surrendering the site to restoration specialists and architects. Meanwhile, the archaeologists, finds specialists, and soil scientists headed indoors to study the excavated material and process a wealth of samples. Together, their findings can lead us from the 20th century AD back to the 6th century BC.

 

Clean up first, then demolish

Our journey starts on 28 October 1932, when the Via dei Fori Imperiali, which today leads people from Piazza Venezia to the Colosseum, was inaugurated by Benito Mussolini. Back then it was called the Via dell’Impero, a parade street that simultaneously celebrated the ideology of the fascist regime and physically connected it to Rome’s ancient and glorious past.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142693

 

The street cut through the late Republican Forum of Caesar and all of the imperial fora. When this new thoroughfare was first planned, though, most of the Roman-era remains were obscured beneath a densely inhabited residential area known as the Alessandrino Quarter. Its housing blocks were razed together with five churches, causing about a thousand families to be evicted and rehomed in newly built neighbourhoods on the outskirts of Rome. Once exposed, most of Caesar’s Forum was excavated, alongside portions of the other fora. Speed was the defining quality of this work, though. After just a year and a half of demolition and excavation, the centre of Rome lay transformed. Afterwards, its appearance before this intervention by the fascist regime was soon largely forgotten, with most modern visitors never realising that the ruins looked radically different less than a century ago. Fortunately for us, the area currently being excavated in Caesar’s Forum was not dug out at that time. Neither was it overbuilt by the parade street, because Mussolini needed a turning space for his grandiloquent parades.

 

Foto: Our excavations revealed remains of a residential unit that was once home to the Alessandrino Quarter’s last inhabitants.

The Past / London (17/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084142723

 

The Alessandrino Quarter had a long pedigree. It was first established in the second half of the 16th century, meaning that its three- to four-storey high housing blocks had accommodated part of Rome’s fast-growing population for over three centuries. While it has always been possible to get a sense of the Alessandrino Quarter from photographs, historic maps, and written sources, prior to our excavations very little was known about the material culture of daily life. Indeed, even then it has not always been easy to bring its former inhabitants into sharp focus. Not only did they take their possessions with them when they vacated their homes, but they also scrupulously swept the floors – even though the buildings were about to be torn down. This compulsion for cleanliness was not just a matter of pride. Instead, it can be explained by a pending inspection from the state architects, who were brought in to make precise measurements of the apartments. This was important for the families, in order for them to receive the correct compensation from the state, after being forced to leave their homes.

 

Foto: Various different types of floors were found in the Alessandrino Quarter building complex. Here we see pebble flooring (right), hexagonal cementine tiles (centre bottom), and rectangular tiles with a geometric decoration (centre top). A toilet once occupied the hole in the upper left-hand corner. The Past / London (17/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084618495

 

Naturally, such sprucing up did not extend to hidden spaces like underground sewers and channels, allowing traces of the last inhabitants to survive there. Systematic excavation and recording of these spaces is granting an insight into the residents’ domestic activities, social standing, and even their diet. Pieces of jewellery and shirt buttons made of bone probably entered the sewers accidentally when washing clothes, whereas plates, forks, and glasses must have come from one or more kitchens above. Animal bones, mostly from pigs, alongside the many mussel shells and chicken eggs found, tell us about the dietary habits of the inhabitants. In addition, the excavations allow us to understand the practical manner in which the buildings were demolished and the rubble discarded – often packed into sewers or used to level off cellars. We even found tools and personal belongings of the workmen who carried out the demolition.

 

Foto: Furthest down in the large trench, the granite columns from the eastern portico of Caesar’s Forum were uncovered together with architectural elements and statue bases in marble. Below them are the openings of the draining channels that directed the water away from the central square of the forum. The Past / London (17/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084363259

 

The remains of some rooms in the housing blocks were also preserved. Here, the floors are of interest, as, far from being uniform, different materials were employed and different patterns created. These allow us to chart shifts in architectural fashions and the impact of modernisation over the course of three centuries. From these floors emerges a narrative whereby Renaissance houses were rebuilt during the second half of the 19th century to install modern commodities, including electricity and flushable toilets. While we lack small finds from the rooms, the floors are still a great help when it comes to deducing what these spaces were used for. After all, the different demands of domestic living quarters, kitchens, and laundries often result in distinctive flooring.

 

Contagion

Though the thorough clean-up makes it difficult to peek into the daily lives of those living on top of Caesar’s Forum in the first three decades of the 20th century, finds from the Alessandrino Quarter do bring us closer to some earlier residents. One such discovery was made in 2021. Objects recovered from a short stretch of sewer testify to one or more infectious diseases spreading through the area in the second half of the 16th century – that is at just the time housing blocks were first sprouting in what was then Rome’s newest neighbourhood.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142743

 

The sewer contained numerous intact and broken vessels, including fragments of around 30 uroscopy flasks. Such receptacles were used by medics from the medieval period through to the 18th century in order to study the colour, smell, consistency, and even taste of human urine when diagnosing a range of diseases. Today, we view uroscopy as essentially a pseudoscience, but in the 16th century it was a cornerstone of many medical practices. Small, intact terracotta containers found in the sewer also offer an insight into healing, as they were used to hold various types of medicine during the Renaissance. At first sight, the numerous broken plates also recovered from the conduit seem a less obvious fit with healthcare. When we examined the plates more closely, though, it became apparent that they had been discarded intact. Why? During this period, it was well understood that some diseases could be caught by touching objects handled by the infected. One solution was simply to throw away patients’ possessions when they died. Sure enough, traces of this approach have been found associated with hospitals in Italy.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142753

 

It is interesting to ponder how material suited to a hospital-style setting ended up in a residential sewer. If a hospital had existed in the excavation area we would know about it from the written sources, but they are silent on the matter. However, it is possible that the objects had been transported some distance from a hospital in central Rome, before being chucked into the sewer. An overview of the material should give a sense of the number of patients concerned. If we allow for one plate per patient, then the belongings of 23 deceased individuals were dumped in the sewer. An additional, poignant, detail is provided by the presence of at least two terracotta figure toys, indicating that one or more of the victims were children.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142758

 

Farming central Rome

Moving further back through time brings us to the era before the Alessandrino Quarter developed. Archaeologically, this period was marked by a thick mud layer, which fits neatly with the contemporary name for the area: i Pantani or ‘the swamp’. The origins of this expanse of boggy ground can be traced to the breakdown of earlier drainage systems. Back in the Roman period, water from the entire forum area drained directly into the River Tiber via the large Cloaca Maxima sewer. By the 10th century AD, though, this sewer was no longer being properly maintained. Eventually it became blocked, leaving the area at the mercy of the elements. It would not have taken long for living conditions to suffer. Our mud deposit accumulated between the 11th and 15th centuries, and may well contain valuable information about how the people of medieval Rome interacted with their changing environment. Micromorphological analyses and radiocarbon dating hold the promise of further clarifying this story, as well as the speed with which the area silted up in the centuries leading up to the construction of the Alessandrino Quarter in the 16th century.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52083088117

 

Below this thick, informative mud lay a very different version of central Rome: an area of vegetable gardens, orchards, vineyards, and small farm houses. Excavations conducted in the southern part of Caesar’s Forum between 1998 and 2000 had already revealed that a peasant society developed in the heart of the ancient city. Badly preserved and poorly built farmhouse walls and floors were also detected in the new excavations. These medieval farms are called domus terrinee, with each house consisting of a single room. Reused architectural elements from earlier periods are a common feature of these humble dwellings, leaving column parts and marble blocks, so-called spolia, randomly jutting from the walls.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084142778

 

Another layer of muddy soil emerged below the medieval farmhouses. Here, too, there was evidence for the reuse of fine architecture from the Roman Imperial period: heaps of marble had been chopped up into football-size pieces, most likely in preparation for burning in lime-kilns. The quicklime this produced could be slaked with water and used as building material, allowing the marble of the imperial fora to live on in a very different guise among the constructions of Late Antique Rome. Fortunately, the fragments we found avoided this fate, telling us not only about an important episode of recycling, but also providing an example of the sumptuous marble decorations that once graced the fora.

 

Splendours of Caesar

Before the end of the 2021 season, our excavations in the main trench along the Via dei Fori Imperiali reached Caesar’s Forum. In Antiquity, this was known as the Forum Julium, and Gaius Julius Caesar took care to site it next to the Roman Forum – the great public space at the heart of civic life, where speakers’ platforms, stores, markets, administrative buildings, and temples could be found. To put it another way, by initiating his grand forum project, Caesar radically reimagined the fabric of urban life in Rome.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084618515

 

He pleased as well as vexed with his investment, which according to the ancient authors was the most expensive land-acquisition and building project of its time. One reason why the plot commanded such a high price was that it contained the residences of socialite Romans. Their homes were duly demolished, and the ground levelled as part of the forum project. This created a space covering approximately 100m by 50m, which was paved with slabs of travertine stone. It was enclosed by three porticoes, formed of granite columns rising from marble steps. A bronze equestrian statue of Caesar took pride of place in the centre of the forum, while the northern end of the square was dominated by a temple of Venus Genetrix, which stood on a 6m-high podium. This choice of deity allowed Caesar to advertise his divine ancestry: Venus was the mother of the Trojan hero Aeneas, whose son Julus (also known as Ascanius) was claimed as an ancestor by the Julian family.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084363244

 

Construction work on the forum began in 52 BC, with Caesar inaugurating it in 46 BC, even though the complex was still unfinished. As it transpired, Caesar did not live long enough to see the full splendour of his building project. Instead, his adoptive son Octavian – later Emperor Augustus – brought the building project to fruition and also made a few tweaks to the original architectural plans. These amendments were geared towards making the forum even more grandiose than Caesar had originally conceived. The end result was a new meeting place for the people of Rome. Here was a public space where business could be conducted, love affairs could unfold, friends could meet, and the Romans could gaze in awe at the magnificence of their hometown. Above all, it rammed home the message that Caesar was in charge as sole ruler of the vast Roman Empire.

 

So far, our excavations have unearthed tumbled granite columns from the forum’s eastern portico, as well as statue bases. Drainage channels have also come to light, with one dating to Caesar’s time, while another was installed during Trajan’s reign, providing a sense of how the forum was maintained over a century after its inauguration. Such measures ensured that heavy rain could drain towards the Cloaca Maxima, some 100m to the south.

 

Our spring campaign will reveal more about this late-Republican tour de force and its restoration under Trajan. We are also hoping these investigations might answer a long-standing mystery concerning the complex: how it connected to the famous Forum of Augustus. These two fora shared an adjoining wall, but to this day it remains unclear whether this contained a passage permitting movement between the two. Caesar’s Forum itself could be entered on either side of the Temple of Venus Genetrix, while there was also a connecting passage to the Roman Forum. So, were the ancient Romans able to walk dry-shod all the way from the Roman Forum to the Forum of Augustus? With the new excavations, the entire width of Caesar’s Forum will be exposed for the first time, shedding more light on movement in the heart of ancient Rome.

 

Rearranging the landscape

In 2021, we also opened a smaller trench closer to the paved forum square. In this part of the excavation, the stratigraphy ‘jumps’ from the Middle Ages directly back to the archaic period, long before the heyday of Republican and Imperial Rome. The archaeological layers belonging to the centuries in between, including the era of Caesar’s Forum, are gone. This loss can be traced back to the inhabitants of the medieval domus terrinee, who exposed the area to rough treatment by digging down to reach the fertile soil below. One side effect of their handiwork is that this modest – but crucial – trench has allowed us to reach far deeper into the past of ancient Rome.

 

Whereas the Middle Ages’ peasant society really let this part of the site have it, the architects and workers that built Caesar’s Forum adopted a softer touch. When the complex was built, the ground had to be levelled, and this meant that in places, especially the north-eastern part of the forum, 3-4m of ground needed removing. Where our trench lay in the south-eastern part of the site, though, the remains of the archaic period were left largely untouched by Caesar’s grand development.

 

Thanks to this, the floor level and some walls of a 6th-century BC building still survived in the archaic levels. The area was once again residential in nature at this point in time, with earlier excavations in the vicinity revealing more houses, as well as wells and a street. It is clear from the quality of the material that people from the upper echelons of society resided here during the archaic period. Even so, the most striking finds from our new excavations belong to the funerary rather than to the domestic sphere. This is due to the discovery of four children buried in the first half of the 6th century BC.

 

Foto: The Past / London (17/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084363274

 

Three of the children were entombed in storage jars known as ollae. Their graves were fashioned by pushing together two of these squat, belly-rounded jars, with the body of the child placed inside. Another grave was found under one of the olla graves. It contained an inhumed child, who had died at the age of three or four. On top of each olla grave was a little pile of material that included, among other things, tile fragments. Rather than being grave markers, these miniature mounds were probably placed there to provide protection – perhaps so that animals could not dig through the earth to reach the graves.

 

Although the dead were usually destined for cemeteries established outside towns, it is not uncommon to find infants buried in houses. Even so, it is unique for so many to be bunched together from the same period. Inevitably, it raises the question of whether we are dealing with victims of a disease or some other catastrophic event. We expect the upcoming analyses of the graves and the bodies in 2022, together with further excavations in the area, to shed more light on this.

 

Rise of Rome

We have now delved through cultural layers reaching back roughly 2,600 years in time. But Rome’s story does not stop there. Earlier excavations in Caesar’s Forum have found traces of even more ancient activity: in the 11th and 10th centuries BC, a necropolis occupied the site, while before that, from the 13th to the 11th centuries BC, handmade impasto pottery, postholes (probably from a hut), wheel tracks, and evidence for the area being carefully levelled speak of settlement activity.

 

As we reach the spring of 2022, the buzzing sound of excavations is once again to be heard behind the green-screen enclosure. It brings the promise that this year our dig might reach the Late Bronze Age and Iron Age layers, thus shedding light on the origins of Rome. Whatever the results, we can be confident that a longue durée narrative about daily life in the heart of Rome will continue to be revealed through the excavation of a small patch of land hidden away beneath Mussolini’s parade-street turning space for almost a century.

 

FURTHER INFORMATION

The excavations at Caesar’s Forum are undertaken as a collaboration between Sovrintendenza Capitolina ai Beni Culturali, the Danish Institute in Rome, and the Centre for Urban Network Evolutions (Aarhus University). The project is funded by the Carlsberg Foundation and Aarhus University Research Foundation. Further support comes from the Danish National Research Foundation under the grant DNRF119 – Centre for Urban Network Evolutions. Project publications include, among others:

 

T A Hass & R Raja (eds.) (2021) Caesar’s Past and Posterity’s Caesar, Rome Studies 1. Turnhout: Brepols.

 

J K Jacobsen, G Murro, C P Presicce, R Raja & S G Saxkjær (2020) ‘Practicing Urban Archaeology in a Modern City: the Alessandrino Quarter of Rome’, Journal of Field Archaeology 46.1: 36–51.

 

J K Jacobsen, G Murro, C P Presicce, R Raja, S G Saxkjær & M Vitti (2021) ‘High-Definition Urban Narratives from Central Rome: virtual reconstructions of the past and the new Caesar’s Forum excavations’, Journal of Urban Archaeology 3, 65–86.

 

Project webpage: cas.au.dk/en/cfp

UrbNet webpage: urbnet.au.dk

 

ALL IMAGES: Sovrintendenza Capitolina and The Caesar’s Forum Project, unless otherwise stated.

 

Fonte / source, foto:

--- The Past / London (17/05/2022)

the-past.com/feature/digging-caesars-forum-three-thousand...

 

Fonte / source, foto:

--- Roma - Il Foro di Cesare, I Fori Imperiali & Via dei Fori Imperiali; in: and.lezzi / Instagram (18/05/2022).

www.instagram.com/p/CdtiUcWsmNX/

 

Foto: The Carlsbergfondet, Denmark (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52083086827

 

2). ROME - Børnegrave, luksusglas og kloaker gravet frem af jorden under Cæsars Forum i Rom. (18/05/2022). The Carlsbergfondet, Denmark (18/05/2022).

 

En lang række enestående genstande gravet frem af jorden under Cæsars Forum kaster nyt lys over Roms fortid fra Antikken og helt op i 1900-tallet. Foreløbig er der fundet alt fra tallerkener, lysekroner, legetøj og medicinflasker til granitsøjler og dræningskanaler. De kommende måneder vil flere nye områder blive genstand for omfattende undersøgelser, der vil kaste yderligere lys over liv og skikke i Roms fortid.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52083086877

 

2.1). ROMA - Tombe di bambini, vetri di lusso e fogne scavate nel terreno durante il Foro di Cesare a Roma

. The Carlsbergfondet, Denmark (18/05/2022).

 

** Nota: Di seguito è riportato un estratto dell'articolo in lingua danese originale tradotto in italiano e inglese. **

 

Un gran numero di oggetti unici scavati nel terreno durante il Foro di Cesare gettano nuova luce sul passato di Roma dall'antichità e fino al XX secolo. Finora è stato trovato di tutto, da piatti, lampadari, giocattoli e bottiglie di medicinali a colonne di granito e canali di drenaggio. Nei prossimi mesi alcune nuove aree saranno oggetto di approfonditi studi che faranno luce sulla vita e sui costumi del passato di Roma.

 

Foto: The Carlsbergfondet, Denmark (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084119251

 

2.2). ROME - Children's tombs, luxury glass and sewers dug out of the ground during Caesar's Forum in Rome

. The Carlsbergfondet, Denmark (18/05/2022).

 

** Note: Below is an extract of the original Danish language article translated in Italiano and English. **

 

A large number of unique objects excavated from the ground during Caesar's Forum shed new light on Rome's past from antiquity and all the way up to the 20th century. So far, everything from plates, chandeliers, toys and medicine bottles to granite columns and drainage channels have been found. In the coming months, several new areas will be the subject of extensive studies that will shed further light on the life and customs of Rome's past.

 

A large number of unique objects excavated from the ground during Caesar's Forum shed new light on Rome's past from antiquity and all the way up to the 20th century. So far, everything from plates, chandeliers, toys and medicine bottles to granite columns and drainage channels have been found. In the coming months, several new areas will be the subject of extensive studies that will shed further light on the lives and customs of Rome's past.

Since 2019, Danish and Italian archaeologists, with support from the Carlsberg Foundation and the Aarhus University Research Foundation, have carried out an extensive archaeological excavation of one of Rome's five representative forums from Antiquity, Caesar's Forum. From the Danish side, the excavation is led by Ph.D. Jan Kindberg Jacobsen affiliated with the Danish Institute in Rome and professor and center manager Rubina Raja from the Center for Urban Network Evolutions (UrbNet) at Aarhus University.

 

One of the areas that archaeologists have been investigating is the so-called Alessandrino neighborhood, which was laid out in the second half of the 16th century and existed until the early 1930s, when it was demolished on order from? Benito Mussolini (Prime Minister of Italy from 1922 to 1943).

 

Excavation with a high degree of detail

The excavation of Caesar's Forum has also resulted in new finds from the Middle Ages in the 9th and 10th centuries, possibly during this period Rome had been in disrepair for several centuries. Caesar's Forum no longer functioned as a 'forum', and agriculture was instead moved within the city walls. At the Caesar's Forum itself, farms had been built and fields laid out.

 

“In the period April to July 2021, we excavated the remains of one of these farms. The excavation has given an insight into the architectural expressions of the farms, the material culture associated with the farms, the agricultural system and the farmers' changes of the landscape ”.

 

Jan Kindberg Jacobsen summarizes that the excavation of Caesar's Forum is generally the most scientifically advanced excavation carried out so far in central Rome:

 

“The finely detailed excavation technique, new registration methods and a large number of scientific methods, which we have used in the work at Cæsars Forum, have made it possible to get right down to the last detail. With this, we have been able to describe the long cultural development as a unified history, where the earliest and most recent finds are treated within the same methodological and interpretive framework. This task has been undertaken by UrbNet at Aarhus University, which has leading specialists in the field of science - partly under the auspices of the center and partly through UrbNet's enormous international research network ”.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084361974

 

Until July 1, archaeologists continue the excavation in the area where the children's graves were found.

 

“We have expanded the excavation area and are now on our way down. However, we are still two meters above the level where we found the graves, so more than 1000 years of cultural layers still need to be excavated and recorded. We anticipate that the archaeological excavations will be completed in the summer of 2023, ”concludes Jan Kindberg Jacobsen.

 

Fonte / source:

--- The Carlsbergfondet, Denmark (18/05/2022).

www.carlsbergfondet.dk/da/Nyheder/Nyt-fra-fondet/Nyheder/...

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022)

www.flickr.com/photos/imperial_fora_of_rome/52084617270

 

3). ROM - Dr. Jan Kindberg Jacobsen & Opsigtsvækkende fund: Tre børnegrave i et beboelsesområde er dukket op under udgravningen af Cæsars Forum. The Carlsbergfondet, Denmark / Facebook (18/05/2022).

 

Foto: The Carlsbergfondet, Denmark (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084142663

 

ROME - Three children's graves in a residential area have emerged during the excavation of Caesar's Forum.

During excavations in Rome, archaeologists have come across three vases that were close to each other. It turned out to be coffins, as each vase contained the skeleton of a child aged 1-2. The tombs date from the Archaic period between 700 and 600 BC, and the find is very unusual. Usually, the dead were not buried in the areas where the Romans themselves lived.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084361984

 

Fonte / source:

--- The Carlsbergfondet, Denmark / Facebook (18/05/2022).

fb.watch/d5NV1-VjKl/

 

3.1). ROM - Dr. Jan Kindberg Jacobsen & Tre børnegrave i et beboelsesområde er dukket op under udgravningen af Cæsars Forum = ROME - Three children's graves in a residential area have emerged during the excavation of Caesar's Forum. The Carlsbergfondet, Denmark / You-Tube (18/05/2022) [3:01].

 

Video: Three children’s graves in a residential area have emerged during the excavation of Caesar’s Forum. The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.youtube.com/watch?v=P93VZdLyzeU

 

During the excavation in Rome, archaeologists came across three vases that lay close together. It turned out to be coffins, as each vase contained the skeleton of a child aged 1-2 years. The tombs are from archaic times between 700 and 600 BCE, and the find is very unusual.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084141628

 

For usually the dead were not buried in the areas where the Romans themselves lived. "When they have nevertheless been located within the settlement, it is probably due to the fact that children at that time were not considered to be 'real' people until they reached a certain age.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084361989

 

This is because at that time there was a very high infant mortality rate, and they therefore waited to be considered members of society until they had reached a certain age, ”says excavation leader Jan Kindberg.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52083086842

 

Archaeologists are now studying the tombs in more detail. to become wiser, why the three tombs are located in a residential area. Here the archaeologists work with 2-3 theories, which you can hear more about in the video.

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084362014

 

Fonte / source, foto & video:

--- The Carlsbergfondet, Denmark / You-Tube (18/05/2022) [3:01].

 

Foto: The Carlsbergfondet, Denmark / You-Tube (18/05/2022).

www.flickr.com/photos/imperial_fora_of_rome/52084118186

 

S.v.,

 

Foto: Il Foro di Cesare e gli scavi; in: ROMA | THREAD STORICO ARCHEOLOGICO / Skyscraper City # 944 (12/03/2022).

 

www.flickr.com/photos/imperial_fora_of_rome/52020804396

 

--- ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2022. #NatalediRoma Update: Rome, the Forum of Caesar Excavations, April 2022; and Dr. Rubina Raja, “Excavating the Untouched History of Rome;” in: Arrhus, University of Denmark (28 Feb. 2022). And New On-Site Excavation Photographs (12 March & 16 April, 2022); in: Rome: Skyscraper City (21/04/2022). S.v., Roma, Scavo e Valorizzazione nel Foro di Cesare (04/2022); in: Foto di Francesco Campanini / Facebook (15/04/2022). wp.me/pbMWvy-2CR

 

At Planet Woman Health Centre we are committed to helping incorporate fitness into your life. We are a women's only gym catering to all levels of fitness in a friendly, comfortable & safe environment. The facilities hosts a 2,000 square foot sprung hardwood floor for group fitness, steam room, Internet access, massage chair & child minding to name a few. Located on the second floor of the Garden City Plaza, you'll enjoy the view from the outdoor patio or simply stay inside to enjoy the natural lighting. Group fitness classes, including Yoga & Pilates, are part of all memberships.

Personal trainers are onsite to answer your questions or work with you more closely on individual goals.

 

Our focus is on fitness in a non intimidating setting. We are confident that women of all shapes & sizes will feel completely comfortable. Our friendly & knowledgeable staff will take the time to ensure that you maximize you workouts & fitness regime, whatever they may be.

 

** This picture is dedicated to all my book club members♥♥ in flickr and non flickr members ;* i love you guys walla ;* ♥♥♥♥ !!

haha and this book is dedicated to m.s xP awanah i don't want to get married 3gb ma she read this book ;p a9lan it was boring shway o:) !! bs yalla admit it you learned stuff ;p

walla reading is fun =D♥♥ !!

walla girls your the best thing that happened in my life i love you loads ;*

 

* Thanks COCO for helping in choosing the picture luvich ;* *♥♥ !!

 

*

Life is an opportunity, benefit from it.

Life is beauty, admire it.

Life is bliss, taste it.

Life is a dream, realize it.

Life is a challenge, meet it.

Life is a duty, complete it.

Life is a game, play it.

Life is a promise, fulfill it.

Life is sorrow, overcome it.

Life is a song, sing it.

Life is a struggle, accept it.

Life is a tragedy, confront it.

Life is an adventure, dare it.

Life is luck, make it.

Life is too precious, do not destroy it.

Life is life, fight for it.

Mother Teresa

 

T&E: me

----------------------------------------------------------------------------------------------------------------------

 

All Rights Reserved to RoO© 2010

Photo by Mark Clayton for Metro harvested from The Source:

thesource.metro.net/2014/11/10/long-wait-is-over-groundbr...

 

Leaders of the L.A. County Metropolitan Transportation Authority (Metro) today joined federal, state and local elected officials in the Mid-Wilshire District of Los Angeles to break ground on the long awaited Metro Purple Line Extension Project, the largest, most ambitious public works project in the Western United States.

 

In July, Metro’s Board of Directors approved a contract with Skanska, Traylor and Shea (STS), a Joint Venture, to construct the Purple Line Extension Project. Construction of the subway extension will connect West Los Angeles to the region’s growing rail network, making it possible to travel between Downtown Los Angeles and Westwood in 25 minutes. The first subway segment will extend the Purple Line 3.9 miles from the existing Wilshile/Western Purple Line terminus near Koreatown into Beverly Hills. Three new underground stations are planned at Wilshire/La Brea, Wilshire/Fairfax and Wilshire/La Cienega, providing fast, frequent, high-capacity transit service farther west along busy Wilshire Boulevard.

 

“The Purple Line will ease traffic along the congested Wilshire corridor and will make traveling from the westside to downtown faster and greener.” said Eric Garcetti, Mayor of Los Angeles and Metro Board Chair. “When it comes to infrastructure, L.A. is on the move. We are right now investing 36 billion dollars in our transportation infrastructure to ease congestion and create thousands of jobs. All together, this is the largest public works project in the nation. In the car capital of the world, we are looking to reduce traffic and cut air pollution by giving people car-free options to get to work and play.”

 

The Purple Line Extension is a critically important rail project that is partially funded by the 2008 Measure R sales tax that was overwhelmingly approved by two-thirds of L.A. County voters. The first segment of the subway is expected to be completed in 2023 with a project budget of $2.821 billion. In addition to this local funding, Metro received a $1.25 billion Full Funding Grant Agreement (FFGA) from the Federal Transit Administration to help pay for the first segment. The U.S. Department of Transportation also granted Metro a low-interest loan of $856 million from a Transportation Infrastructure Finance and Innovation Act (TIFIA) to complete the funding package for the project’s first phase. Combined, these nearly $2 billion in project commitments represent the biggest federal transportation investment for a single construction segment in the history of Los Angeles County.

 

The remaining $821 million in project funding for the first segment includes Measure R, City of Los Angeles local funding, and other existing local and federal funds.

  

“Today we launch the construction of the first subway segment along the Wilshire corridor to West Los Angeles,” said Los Angeles County Supervisor and Metro Board Member Zev Yaroslavsky. “No transit corridor in our region is in greater need of mass rapid transit. The area to be served is one of the most dense employment centers in the county and is plagued by some of the worst traffic congestion in the country. This groundbreaking is long overdue and will be well received by people who work and live in the Westside.”

 

“Breaking ground on the Purple Line extension is an important step toward completing this key transit option for Angelenos, which will help relieve congestion and boost the local economy,” said U.S. Senator Diane Feinstein. “I applaud the efforts of everyone who helped us reach this point, but we have work left to do. The federal government is committed to providing $1.25 billion of the $2.8 billion cost for phase one, but future phases will require an estimated $3.5 billion. I will continue to strongly support federal funding to complete this important transit project.”

 

The project is planned to be built in three sections. Section 2, which will include Wilshire/Rodeo and Century City stations, is scheduled for completion in 2026. Section 3, which will include Westwood/UCLA and Westwood/VA Hospital stations, is planned to open in 2035. When all three project sectionss are complete, the Purple Line will extend westward from Wilshire/Western for nearly nine miles with a total of seven new stations.

 

Metro is currently seeking additional federal funding that could accelerate subway construction for Section 2 in the form of a $1.1 billion grant from the federal New Starts program, and a $307 million low-interest loan from the federal TIFIA program.

 

“Los Angeles has made enormous strides to expand transportation options and accelerate construction of projects that will create jobs, improve mobility, and spur economic growth,” said U.S. Senator Barbara Boxer. “The Purple Line Extension is another major accomplishment. I am proud that the TIFIA Program from MAP-21 provided key financing of $856 million that enabled this project to move forward.”

 

“The Purple Line extension puts Angelenos to work building a 21st century transit system for our city,” said U.S. Congressman Xavier Becerra. “Connecting the Westside to the greater Los Angeles area by subway will create over 25,000 jobs, increase ridership and result in a boon for our local economy. This project is the right investment that will keep Los Angeles on the move.”

 

The full nine-mile project is projected to generate about 62,000 daily weekday boardings at the seven new stations. Today, there are 39,000 daily boardings on the Purple Line between Union Station and Wilshire/Western. By 2040, 150,000 daily boardings are expected on the Purple Line between Union Station and Westwood/VA Hospital.

 

During peak periods, trains are expected to run every four minutes. During off-peak periods, they are expected to run every 10 minutes. It will also create tens of thousands of jobs and generate increased economic activity for the region.

 

Over 300,000 people travel into the Westside every day for work from throughout the region. More than 100,000 people leave the area for outside destinations. These numbers will increase over time. The Purple Line is expected to provide a much needed transit alternative for traveling to and from West Los Angeles, one of the county’s most densely populated, job-rich areas. The area is also home to major world-class destinations.

 

“I’m delighted that construction on the Purple line extension is beginning,” said U.S. Congressman Henry Waxman. “This rail link will fundamentally change how the people of L.A. get around and provide a direct route to some of the great sites in the Westside. After section one is finished, you’ll be able to hop on the subway downtown and visit the La Brea Tar Pits, the Los Angeles County Museum of Art, the Petersen Automotive Museum and Restaurant Row.”

 

The subway extension is expected to reduce reliance on automobiles, help reduce roadway congestion, reduce travel times and reduce greenhouse gases.

 

“The Purple Line Extension will continue to make Los Angeles a great place to work, live and play,” said U.S. Congresswoman Karen Bass. “This extension is an example of what can happen when federal, state and local leaders all work together—bringing billions of dollars into the Los Angeles economy and creating thousands of jobs over the next decade, while building on a vital rail line that will benefit Angelenos for generations.”

 

“The subway extension project is important not just for the Westside, but for the entire region,” said Pam O’Connor, Santa Monica Mayor and Metro Board member. “Whether you’re traveling to or from West L.A. making the trip will be easier by utilizing the Metro system that connects Angelenos through virtually every part of the county.”

 

The Purple Line extension also will offer improved connectivity to the entire Metro Bus and Rail network, as well as municipal bus lines and other regional transportation services. It is just one of several projects designed to improve transit options and mobility in the area. Other planned improvements include the Wilshire Bus Rapid Transit Project and Expo Phase II line to Santa Monica.

 

“This project’s groundbreaking is the culmination of many years of consensus-building on the Metro Board,” said Ara Najarian, Glendale City Council member and Metro Board member. “Our Board unanimously supported the design and construction of the Purple Line Extension, and we are very glad to see construction begin as we make Los Angeles County a world-class destination with rich transit amenities.”

Gautama Buddha, also known as Siddhārtha Gautama,[note 3] Shakyamuni,[note 4] or simply the Buddha, was a sage[3] on whose teachings Buddhism was founded.[web 2] He is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE.[4][note 5]

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of our age.[note 6] Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the Sramana (renunciation) movement[5] common in his region. He later taught throughout regions of eastern India such as Magadha and Kośala.[4][6]

 

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.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 in India during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajatshatru who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain teacher.[7] Apart from the Vedic Brahmins, Buddha's lifetime coincided with the flourishing of other influential sramana schools of thoughts like Ājīvika, Cārvāka, Jain, and Ajñana. It was also the age of influential thinkers like Mahāvīra, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints Buddha most certainly must have been acquainted with and influenced by.[8][9][note 7] There is also evidence to suggest that the two masters, Alara Kalama and Udaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques.[10] While the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true,[11] most scholars do not consistently accept all of the details contained in traditional biographies.[12][13]

 

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.[1][14] 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.[1][15][note 5] These alternative chronologies, however, have not yet been accepted by all historians.[20][21][note 9]

 

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.[23] 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.[23] According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in Kapilavastu, which may either be in present day Tilaurakot, Nepal or Piprahwa, India.[note 1] He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagara.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One edict of Emperor Ashoka, 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 edict mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Mauryan era and which may be the precursors of the Pāli Canon.[34][note 11] 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 Kharoṣṭhī script and the Gāndhārī language on twenty-seven birch bark scrolls, and they date from the first century BCE to the third century CE.[web 10]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.[35] Of these, the Buddhacarita[36][37][38] is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE.[35] The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE.[39] The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE.[39] The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra,[40] and various Chinese translations of this date between the 3rd and 6th century CE. Lastly, the Nidānakathā is from the Theravāda tradition in Sri Lanka and was composed in the 5th century CE by Buddhaghoṣa.[41]

 

From canonical sources, the Jātakas, 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.[42] The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from Tuṣita Heaven into his mother's womb.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 supramundane 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".[43][44][45] 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:[46]

 

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.[47] 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.[48] 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.[11]The Buddhist tradition regards Lumbini, present-day Nepal, to be the birthplace of the Buddha.[49][note 1] He grew up in Kapilavastu.[note 1] The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India,[32] or Tilaurakot, present-day Nepal.[50] Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.[50]

 

Siddharta Gautama was born as a Kshatriya,[51][note 13] the son of Śuddhodana, "an elected chief of the Shakya clan",[4] 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, Queen Maha Maya (Māyādevī) and 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,[53][54] and ten months later[55] 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.[56] Buddha's birth anniversary holiday is called "Buddha Purnima" in Nepal and India as Buddha 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 holy man.[57] By traditional account,[which?] 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.[57] Kaundinya (Pali: Kondañña), the youngest, and later to be the first arahant other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.[58]

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the 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.[59] 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.[60] The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana-type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.[61]Siddhartha was brought up by his mother's younger sister, Maha Pajapati.[62] 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,[which?] 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.[62]According to the early Buddhist texts,[web 11] 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[web 11]—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.[web 11] 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.[web 12] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[web 12]

 

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.[70] 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.[70][web 13] 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",[web 13] 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,[web 13] 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.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.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.Dhyana and insight[edit]

A core problem in the study of early Buddhism is the relation between dhyana and insight.[82][95][84] 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.[85][81][82]

Chittorgarh Fort (Hindi/Rajasthani: चित्तौड दुर्ग Chittorgarh Durg) is the largest fort in India and the grandest in the state of Rajasthan. It is a World Heritage Site. The fort, plainly known as Chittor, was the capital of Mewar and is today situated several kilometres south of Bhilwara. It was initially ruled by Guhilot and later by Sisodias, the Suryavanshi clans of Chattari Rajputs, from the 7th century, until it was finally abandoned in 1568 after the siege by Emperor Akbar in 1567. It sprawls majestically over a hill 180 m in height spread over an area of 280 ha above the plains of the valley drained by the Berach River. The fort precinct with an evocative history is studded with a series of historical palaces, gates, temples and two prominent commemoration towers. These monumental ruins have inspired the imagination of tourists and writers for centuries.

 

The fort was sacked three times between the 15th and 16th centuries; in 1303 Allauddin Khilji defeated Rana Ratan Singh, in 1535 Bahadur Shah, the Sultan of Gujarat defeated Bikramjeet Singh and in 1567 Emperor Akbar defeated Maharana Udai Singh II who left the fort and founded Udaipur. Each time the men fought bravely rushing out of the fort walls charging the enemy but lost every time. Following these defeats, Jauhar was committed thrice by more than 13,000 ladies and children of the Rajput heroes who laid their lives in battles at Chittorgarh Fort, first led by Rani Padmini wife of Rana Rattan Singh who was killed in the battle in 1303, and later by Rani Karnavati in 1537 AD.

 

Thus, the fort represents the quintessence of tribute to the nationalism, courage, medieval chivalry and sacrifice exhibited by the Mewar rulers of Sisodia and their kinsmen and women and children, between the 7th and 16th centuries. The rulers, their soldiers, the women folk of royalty and the commoners considered death as a better option than dishonor in the face of surrender to the foreign invading armies.

 

GEOGRAPHY

Chittorgarh, located in the southern part of the state of Rajasthan, 233 km from Ajmer, midway between Delhi and Mumbai on the National Highway 8 (India) in the road network of Golden Quadrilateral. Chittorgarh is situated where National Highways No. 76 & 79 intersect.

 

The fort rises abruptly above the surrounding plains and is spread over an area of 2.8 km2. The highest elevation at the fort is 1,075 m. It is situated on the left bank of the Berach river (a tributary of the Banas River) and is linked to the new town of Chittorgarh (known as the 'Lower Town') developed in the plains after 1568 AD when the fort was deserted in light of introduction of artillery in the 16th century, and therefore the capital was shifted to more secure Udaipur, located on the eastern flank of Aravalli hill range. Mughal Emperor Akbar attacked and sacked this fort which was but one of the 84 forts of Mewar,but the capital was shifted to Aravalli hills where heavy artillery & cavalry were not effective. A winding hill road of more than 1 km length from the new town leads to the west end main gate, called Ram Pol, of the fort. Within the fort, a circular road provides access to all the gates and monuments located within the fort walls.

 

The fort that once boasted of 84 water bodies has only 22 of them now. These water bodies are fed by natural catchment and rainfall, and have a combined storage of 4 billion litres that could meet the water needs of an army of 50,000. The supply could last for four years. These water bodies are in the form of ponds, wells and step wells.

 

HISTORY

Chittorgarh Fort is considered to be the largest fort of India in terms of area. It is stated that the fort was constructed by the Mauryans during the 7th century AD and hence derives its name after the Mauryan ruler, Chitrangada Mori, as inscribed on coins of the period. Historical records show Chittorgarh fort as the capital of Mewar for 834 years. It was established in 734 AD by Bappa Rawal, founder ruler in the hierarchy of the Sisodia rulers of Mewar. It is also said that the fort was gifted to Bappa Rawal as part of Solanki princess’s dowry in the 8th century. The fort was looted and destroyed at the hands of Emperor Akbar in 1568 AD and subsequently never resettled but only refurbished in 1905 AD. Three important battles were fought for control of the fort; in 1303, Ala-ud-din Khilji besieged the fort; in 1535, Sultan of Gujarat Bahadur Shah besieged the fort; and in 1568, Mughal Emperor Akbar attacked the fort. Not that there were only defeats at the fort. Excluding the periods of siege, the fort had always remained in possession of the Sisodias of the Guhilot (or Gehlot/Guhila) clan of Rajputs, who descended from Bappa Rawal. There were also success stories of establishment of the fort and its reconstruction after every siege, before it was finally abandoned in 1568, all of which are narrated.

 

Chittor is cited in the Mahabharat epic. It is said that Bhima, the second of the Pandava brothers of Epic Mahabaharata fame, known for his mighty strength gave a powerful hit with his fist to the ground that resulted in water springing up to form a large reservoir. It is called Bhimlat kund, an artificial tank named after Bhima. Folk legend also mentions that Bhima started building the fort.

 

BAPPA RAWAL

The earliest history linked to the Bappa Rawal's fort is that of the Huna Kingdom of Sialkot (of Mihir Kula 515-540 AD) that was destroyed by Yashodharman. This was subsequently seized by a new dynasty of kshatriyas called Tak or Taxaka. According to historians, the Taxak Mori were the lords of Chittor from a very early period. After a few generations, the Guhilots supplanted them. From 725 to 735 AD, there were numerous defenders who appear to have considered the cause of Chittor their own, the Tak from Asirgarh. This race appears to have retained possession of Asirgarh for at least two centuries after this event and one of its chieftain Bappa Rawal was the most conspicuous leader in the lineage of Prithvi Raj. In the poems of Chandar he is called the "Standard, bearer, Tak of Asir."

 

SIEGE OF 1303

Ala ud din Khilji, Sultan of Delhi, rallied his forces against Mewar, in 1303 AD. The Chittorgarh fort was till then considered impregnable and grand, atop a natural hill. But his immediate reason for invading the fort was his obsessive desire to capture Rani Padmini, the unrivalled beautiful queen of Rana Ratan Singh and take her into his harem. The Rana, out of politeness, allowed the Khilji to view Padmini through a set of mirrors. But this viewing of Padmini further fired Khilji’s desire to possess her. After the viewing, as a gesture of courtesy, when the Rana accompanied the Sultan to the outer gate, he was treacherously captured. Khilji conveyed to the queen that the Rana would be released only if she agreed to join his harem. But the queen had other plans. She agreed to go to his camp if permitted to go in a Royal style with an entourage, in strict secrecy. Instead of her going, she sent 700 well armed soldiers disguised in litters and they rescued the Rana and took him to the fort. But Khilji chased them to the fort where a fierce battle ensued at the outer gate of the fort in which the Rajput soldiers were overpowered and the Rana was killed. Khilji won the battle on August 26, 1303. Soon thereafter, instead of surrendering to the Sultan, the royal Rajput ladies led by Rani Padmini preferred to die through the Rajput’s ultimate tragic rite of Jauhar (self immolation on a pyre). In revenge, Khilji killed thirty thousand Hindus. He entrusted the fort to his son Khizr Khan to rule and renamed the fort as 'Khizrabad'. He also showered gifts on his son by way of

 

a red canopy, a robe embroidered with gold and two standards one green and the other black and threw upon him rubies and emeralds.

 

He returned to Delhi after the fierce battle at the fort.

 

RANA HAMMIR & SUCCESSORS

Khizr Khan’s rule at the fort lasted till 1311 AD and due to the pressure of Rajputs he was forced to entrust power to the Sonigra chief Maldeva who held the fort for 7 years. Hammir Singh, usurped control of the fort from Maldeva by “treachery and intrigue” and Chittor once again regained its past glory. Hammir, before his death in 1364 AD, had converted Mewar into a fairly large and prosperous kingdom. The dynasty (and clan) fathered by him came to be known by the name Sisodia after the village where he was born. His son Ketra Singh succeeded him and ruled with honour and power. Ketra Singh’s son Lakha who ascended the throne in 1382 AD also won several wars. His famous grandson Rana Kumbha came to the throne in 1433 AD and by that time the Muslim rulers of Malwa and Gujarat had acquired considerable clout and were keen to usurp the powerful Mewar state.

 

RANA KUMBHA & CLAN

There was resurgence during the reign of Rana Kumbha in the 15th century. Rana Kumbha, also known as Maharana Kumbhakarna, son of Rana Mokal, ruled Mewar between 1433 AD and 1468 AD. He is credited with building up the Mewar kingdom assiduously as a force to reckon with. He built 32 forts (84 fortresses formed the defense of Mewar) including one in his own name, called Kumbalgarh. But his end came in 1468 AD at the hands of his own son Rana Udaysimha (Uday Singh I) who assassinated him to gain the throne of Mewar. This patricide was not appreciated by the people of Mewar and consequently his brother Rana Raimal assumed the reins of power in 1473. After his death in May 1509, Sangram Singh (also known as Rana Sanga), his youngest son, became the ruler of Mewar, which brought in a new phase in the history of Mewar. Rana Sanga, with support from Medini Rai (a Rajput chief of Alwar), fought a valiant battle against Mughal emperor Babar at Khanwa in 1527. He ushered in a period of prestige to Chittor by defeating the rulers of Gujarat and also effectively interfered in the matters of Idar. He also won small areas of the Delhi territory. In the ensuing battle with Ibrahim Lodi, Rana won and acquired some districts of Malwa. He also defeated the combined might of Sultan Muzaffar of Gujarat and the Sultan of Malwa. By 1525 AD, Rana Sanga had developed Chittor and Mewar, by virtue of great intellect, valour and his sword, into a formidable military state. But in a decisive battle that was fought against Babar on March 16, 1527, the Rajput army of Rana Sanga suffered a terrible defeat and Sanga escaped to one of his fortresses. But soon thereafter in another attack on the Chanderi fort the valiant Rana Sanga died and with his death the Rajput confederacy collapsed.

 

SIEGE OF 1534

Bahadur Shah who came to the throne in 1526 AD as the Sultan of Gujarat besieged the Chittorgarh fort in 1534. The fort was sacked and, once again the medieval dictates of chivalry determined the outcome. Following the defeat of the Rana, it is said 13,000 Rajput women committed jauhar (self immolation on the funeral pyre) and 3,200 Rajput warriors rushed out of the fort to fight and die.

 

SIEGE OF 1567

The final Siege of Chittorgarh came 33 years later, in 1567, when the Mughal Emperor Akbar invaded the fort. Akbar wanted to conquer Mewar, which was being ably ruled by Rana Uday Singh II, a fine prince of Mewar. To establish himself as the supreme lord of Northern India, he wanted to capture the renowned fortress of Chittor, as a precursor to conquering the whole of India. Shakti Singh, son of the Rana who had quarreled with his father, had run away and approached Akbar when the later had camped at Dholpur preparing to attack Malwa. During one of these meetings, in August 1567, Shakti Singh came to know from a remark made in jest by emperor Akbar that he was intending to wage war against Chittor. Akbar had told Shakti Singh in jest that since his father had not submitted himself before him like other princes and chieftains of the region he would attack him. Startled by this revelation, Shakti Singh quietly rushed back to Chittor and informed his father of the impending invasion by Akbar. Akbar was furious with the departure of Shakti Singh and decided to attack Mewar to humble the arrogance of the Ranas. In September 1567, the emperor left for Chittor, and on October 20, 1567, camped in the vast plains outside the fort. In the meantime, Rana Udai Singh, on the advice of his council of advisors, decided to go away from Chittor to the hills of Udaipur. Jaimal and Patta, two brave army chieftains of Mewar, were left behind to defend the fort along with 8,000 Rajput warriors under their command. Akbar laid siege to the fortress. The Rajput army fought valiantly and Akbar himself had narrowly escaped death. In this grave situation, Akbar had prayed for divine help for achieving victory and vowed to visit the shrine of the sufi saint Khwaja at Ajmer. The battle continued till February 23, 1568. On that day Jaymal was seriously wounded but he continued to fight with support from Patta. Jayamal ordered jauhar to be performed when many beautiful princesses of Mewar and noble matrons committed self-immolation at the funeral pyre. Next day the gates of the fort were opened and Rajput soldiers rushed out bravely to fight the enemies. Jayamal and Patta who fought bravely were at last killed in action. One figure estimates that 30,000 soldiers were killed in action. Akbar immediately repaired himself to Ajmer to perform his religious vow.

 

RETURN OF THE FORT TO MEWAR

But in 1616, Jehangir returned Chittor fort to the Rajputs, when Maharana Amar Singh was the chief of Mewar. However, the fort was not resettled though it was refurbished several centuries later in 1905 during British Raj.

 

PRECINCTS

The fort which is roughly in the shape of a fish has a circumference of 13 km with a maximum width of 3 km and it covers an area of 700 acres. The fort is approached through a zig zag and difficult ascent of more than 1 km from the plains, after crossing over a bridge made in limestone. The bridge spans the Gambhiri River and is supported by ten arches (one has a curved shape while the balance have pointed arches). Apart from the two tall towers, which dominate the majestic fortifications, the sprawling fort has a plethora of palaces and temples (many of them in ruins) within its precincts.

 

The 305 hectares component site, with a buffer zone of 427 hectares, encompasses the fortified stronghold of Chittorgarh, a spacious fort located on an isolated rocky plateau of approximately 2 km length and 155m width.

 

It is surrounded by a perimeter wall 4.5 kilometres long, beyond which a 45° hill slope makes it almost inaccessible to enemies. The ascent to the fort passes through seven gateways built by the Mewar ruler Rana Kumbha (1433- 1468) of the Sisodia clan. These gates are called, from the base to the hill top, the Paidal Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jorla Pol, Laxman Pol, and Ram Pol, the final and main gate.

 

The fort complex comprises 65 historic built structures, among them 4 palace complexes, 19 main temples, 4 memorials and 20 functional water bodies. These can be divided into two major construction phases. The first hill fort with one main entrance was established in the 5th century and successively fortified until the 12th century. Its remains are mostly visible on the western edges of the plateau. The second, more significant defence structure was constructed in the 15th century during the reign of the Sisodia Rajputs, when the royal entrance was relocated and fortified with seven gates, and the medieval fortification wall was built on an earlier wall construction from the 13th century.

 

Besides the palace complex, located on the highest and most secure terrain in the west of the fort, many of the other significant structures, such as the Kumbha Shyam Temple, the Mira Bai Temple, the Adi Varah Temple, the Shringar Chauri Temple, and the Vijay Stambh memorial were constructed in this second phase. Compared to the later additions of Sisodian rulers during the 19th and 20th centuries, the predominant construction phase illustrates a comparatively pure Rajput style combined with minimal eclecticism, such as the vaulted substructures which were borrowed from Sultanate architecture. The 4.5 km walls with integrated circular enforcements are constructed from dressed stone masonry in lime mortar and rise 500m above the plain. With the help of the seven massive stone gates, partly flanked by hexagonal or octagonal towers, the access to the fort is restricted to a narrow pathway which climbs up the steep hill through successive, ever narrower defence passages. The seventh and final gate leads directly into the palace area, which integrates a variety of residential and official structures. Rana Kumbha Mahal, the palace of Rana Kumbha, is a large Rajput domestic structure and now incorporates the Kanwar Pade Ka Mahal (the palace of the heir) and the later palace of the poetess Mira Bai (1498-1546). The palace area was further expanded in later centuries, when additional structures, such as the Ratan Singh Palace (1528–31) or the Fateh Prakash, also named Badal Mahal (1885-1930), were added. Although the majority of temple structures represent the Hindu faith, most prominently the Kalikamata Temple (8th century), the Kshemankari Temple (825-850) the Kumbha Shyam Temple (1448) or the Adbuthnath Temple (15th- 16th century), the hill fort also contains Jain temples, such as Shringar Chauri (1448) and Sat Bis Devri (mid-15th century) Also the two tower memorials, Kirti Stambh (13th-14th century) and Vijay Stambha (1433-1468), are Jain monuments. They stand out with their respective heights of 24m and 37m, which ensure their visibility from most locations of the fort complex. Finally, the fort compound is home to a contemporary municipal ward of approximately 3,000 inhabitants, which is located near Ratan Singh Tank at the northern end of the property.

 

GATES

The fort has total seven gates (in local language, gate is called Pol), namely the Padan Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jodla Pol, Laxman Pol and the main gate named the Ram Pol (Lord Rama's Gate). All the gateways to the fort have been built as massive stone structures with secure fortifications for military defense. The doors of the gates with pointed arches are reinforced to fend off elephants and cannon shots. The top of the gates have notched parapets for archers to shoot at the enemy army. A circular road within the fort links all the gates and provides access to the numerous monuments (ruined palaces and 130 temples) in the fort.

 

During the second siege, Prince Bagh Singh died at the Padan Pol in 1535 AD. Prince Jaimal of Badnore and his clansman Kalla were killed by Akbar at a location between the Bhairon Pol and Hanuman Pol in the last siege of the fort in 1567 (Kalla carried the wounded Jaimal out to fight). Chhatris, with the roof supported by corbeled arches, have been built to commemorate the spots of their sacrifice. Their statues have also been erected, at the orders of Emperor Akbar, to commemorate their valiant deaths. At each gate, cenotaphs of Jaimal (in the form of a statue of a Rajput warrior on horseback) and Patta have also been constructed. At Ram Pol, the entrance gate to the fort, a Chaatri was built in memory of the 15 year old Patta of Kelwa, who had lost his father in battle, and saw the sword yielding mother and wife on the battle field who fought valiantly and died at this gate. He led the saffron robed Rajput warriors, who all died fighting for Mewar’s honour. Suraj Pol (Sun Gate) provides entry to the eastern wall of the fort. On the right of Suraj Pol is the Darikhana or Sabha (council chamber) behind which lie a Ganesha temple and the zenana (living quarters for women). A massive water reservoir is located towards the left of Suraj Pol. There is also a peculiar gate, called the Jorla Pol (Joined Gate), which consists of two gates joined together. The upper arch of Jorla Pol is connected to the base of Lakshman Pol. It is said that this feature has not been noticed anywhere else in India. The Lokota Bari is the gate at the fort’s northern tip, while a small opening that was used to hurl criminals into the abyss is seen at the southern end.

 

VIJAY STAMBHA

The Vijay Stambha (Tower of Victory) or Jaya Stambha, called the symbol of Chittor and a particularly bold expression of triumph, was erected by Rana Kumbha between 1458 and 1468 to commemorate his victory over Mahmud Shah I Khalji, the Sultan of Malwa, in 1440 AD. Built over a period of ten years, it raises 37.2 metres over a 4.4 m2 base in nine stories accessed through a narrow circular staircase of 157 steps (the interior is also carved) up to the 8th floor, from where there is good view of the plains and the new town of Chittor. The dome, which was a later addition, was damaged by lightning and repaired during the 19th century. The Stamba is now illuminated during the evenings and gives a beautiful view of Chittor from the top.

 

KIRTI STAMBHA

Kirti Stambha (Tower of Fame) is a 22 metres high tower built on a 9.1 m base with 4.6 m at the top, is adorned with Jain sculptures on the outside and is older (probably 12th century) and smaller than the Victory Tower. Built by a Bagherwal Jain merchant Jijaji Rathod, it is dedicated to Adinath, the first Jain tirthankar (revered Jain teacher). In the lowest floor of the tower, figures of the various tirthankars of the Jain pantheon are seen in special niches formed to house them. These are digambara monuments. A narrow stairway with 54 steps leads through the six storeys to the top. The top pavilion that was added in the 15th century has 12 columns.

 

RANA KUMBHA PALACE

At the entrance gate near the Vijaya Stamba, Rana Kumbha's palace (in ruins), the oldest monument, is located. The palace included elephant and horse stables and a temple to Lord Shiva. Maharana Udai Singh, the founder of Udaipur, was born here; the popular folk lore linked to his birth is that his maid Panna DaiPanna Dhai saved him by substituting her son in his place as a decoy, which resulted in her son getting killed by Banbir. The prince was spirited away in a fruit basket. The palace is built with plastered stone. The remarkable feature of the palace is its splendid series of canopied balconies. Entry to the palace is through Suraj Pol that leads into a courtyard. Rani Meera, the famous poetess saint, also lived in this palace. This is also the palace where Rani Padmini, consigned herself to the funeral pyre in one of the underground cellars, as an act of jauhar along with many other women. The Nau Lakha Bandar (literal meaning: nine lakh treasury) building, the royal treasury of Chittor was also located close by. Now, across from the palace is a museum and archeological office. The Singa Chowri temple is also nearby.

 

FATEH PRAKASH PALACE

Located near Rana Khumba palace, built by Rana Fateh Singh, the precincts have modern houses and a small museum. A school for local children (about 5,000 villagers live within the fort) is also nearby.

 

GAUMUKH RESERVOIR

A spring feeds the tank from a carved cow’s mouth in the cliff. This pool was the main source of water at the fort during the numerous sieges.

 

PADMINI´S PALACE

Padmini's Palace or Rani Padmini's Palace is a white building and a three storied structure (a 19th-century reconstruction of the original). It is located in the southern part of the fort. Chhatris (pavilions) crown the palace roofs and a water moat surrounds the palace. This style of palace became the forerunner of other palaces built in the state with the concept of Jal Mahal (palace surrounded by water). It is at this Palace where Alauddin was permitted to glimpse the mirror image of Rani Padmini, wife of Maharana Rattan Singh. It is widely believed that this glimpse of Padmini's beauty besotted him and convinced him to destroy Chittor in order to possess her. Maharana Rattan Singh was killed and Rani Padmini committed Jauhar. Rani Padmini's beauty has been compared to that of Cleopatra and her life story is an eternal legend in the history of Chittor. The bronze gates to this pavilion were removed and transported to Agra by Akbar.

 

OTHER SIGHTS

Close to Kirti Sthamba is the Meera Temple, or the Meerabai Temple. Rana Khumba built it in an ornate Indo–Aryan architectural style. It is associated with the mystic saint-poet Mirabai who was an ardent devotee of Lord Krishna and dedicated her entire life to His worship. She composed and sang lyrical bhajans called Meera Bhajans. The popular legend associated with her is that with blessings of Krishna, she survived after consuming poison sent to her by her evil brother-in-law. The larger temple in the same compound is the Kumbha Shyam Temple (Varaha Temple). The pinnacle of the temple is in pyramid shape. A picture of Meerabai praying before Krishna has now been installed in the temple.

 

Across from Padmini’s Palace is the Kalika Mata Temple. Originally, a Sun Temple dated to the 8th century dedicated to Surya (the Sun God) was destroyed in the 14th century. It was rebuilt as a Kali temple.

 

Another temple on the west side of the fort is the ancient Goddess Tulja Bhavani Temple built to worship Goddess Tulja Bhavani is considered sacred. The Tope Khana (cannon foundry) is located next to this temple in a courtyard, where a few old cannons are still seen.

 

JAUHAR MELA

The fort and the city of Chittorgarh host the biggest Rajput festival called the "Jauhar Mela". It takes place annually on the anniversary of one of the jauhars, but no specific name has been given to it. It is generally believed that it commemorates Padmini’s jauhar, which is most famous. This festival is held primarily to commemorate the bravery of Rajput ancestors and all three jauhars which happened at Chittorgarh Fort. A huge number of Rajputs, which include the descendants of most of the princely families, hold a procession to celebrate the Jauhar. It has also become a forum to air one's views on the current political situation in the country.

 

WIKIPEDIA

Week 29 theme - Commit

I am way more committed to my drinking than I am my 365 project :-))

 

How Many Divisions? by Uri Avnery

 

10/01/09

 

NEARLY SEVENTY YEARS ago, in the course of World War II, a heinous crime was committed in the city of Leningrad. For more than a thousand days, a gang of extremists called “the Red Army” held the millions of the town’s inhabitants hostage and provoked retaliation from the German Wehrmacht from inside the population centers. The Germans had no alternative but to bomb and shell the population and to impose a total blockade, which caused the death of hundreds of thousands.

  

Some time before that, a similar crime was committed in England. The Churchill gang hid among the population of London, misusing the millions of citizens as a human shield. The Germans were compelled to send their Luftwaffe and reluctantly reduce the city to ruins. They called it the Blitz.

 

This is the description that would now appear in the history books – if the Germans had won the war.

 

Absurd? No more than the daily descriptions in our media, which are being repeated ad nauseam: the Hamas terrorists use the inhabitants of Gaza as “hostages” and exploit the women and children as “human shields”, they leave us no alternative but to carry out massive bombardments, in which, to our deep sorrow, thousands of women, children and unarmed men are killed and injured.

 

IN THIS WAR, as in any modern war, propaganda plays a major role. The disparity between the forces, between the Israeli army - with its airplanes, gunships, drones, warships, artillery and tanks - and the few thousand lightly armed Hamas fighters, is one to a thousand, perhaps one to a million. In the political arena the gap between them is even wider. But in the propaganda war, the gap is almost infinite.

 

Almost all the Western media initially repeated the official Israeli propaganda line. They almost entirely ignored the Palestinian side of the story, not to mention the daily demonstrations of the Israeli peace camp. The rationale of the Israeli government (“The state must defend its citizens against the Qassam rockets”) has been accepted as the whole truth. The view from the other side, that the Qassams are a retaliation for the siege that starves the one and a half million inhabitants of the Gaza Strip, was not mentioned at all.

 

Only when the horrible scenes from Gaza started to appear on Western TV screens, did world public opinion gradually begin to change.

 

True, Western and Israeli TV channels showed only a tiny fraction of the dreadful events that appear 24 hours every day on Aljazeera’s Arabic channel, but one picture of a dead baby in the arms of its terrified father is more powerful than a thousand elegantly constructed sentences from the Israeli army spokesman. And that is what is decisive, in the end.

 

War – every war – is the realm of lies. Whether called propaganda or psychological warfare, everybody accepts that it is right to lie for one’s country. Anyone who speaks the truth runs the risk of being branded a traitor.

 

The trouble is that propaganda is most convincing for the propagandist himself. And after you convince yourself that a lie is the truth and falsification reality, you can no longer make rational decisions.

 

An example of this process surrounds the most shocking atrocity of this war so far: the shelling of the UN Fakhura school in Jabaliya refugee camp.

 

Immediately after the incident became known throughout the world, the army “revealed” that Hamas fighters had been firing mortars from near the school entrance. As proof they released an aerial photo which indeed showed the school and the mortar. But within a short time the official army liar had to admit that the photo was more than a year old. In brief: a falsification.

 

Later the official liar claimed that “our soldiers were shot at from inside the school”. Barely a day passed before the army had to admit to UN personnel that that was a lie, too. Nobody had shot from inside the school, no Hamas fighters were inside the school, which was full of terrified refugees.

 

But the admission made hardly any difference anymore. By that time, the Israeli public was completely convinced that “they shot from inside the school”, and TV announcers stated this as a simple fact.

 

So it went with the other atrocities. Every baby metamorphosed, in the act of dying, into a Hamas terrorist. Every bombed mosque instantly became a Hamas base, every apartment building an arms cache, every school a terror command post, every civilian government building a “symbol of Hamas rule”. Thus the Israeli army retained its purity as the “most moral army in the world”.

 

THE TRUTH is that the atrocities are a direct result of the war plan. This reflects the personality of Ehud Barak – a man whose way of thinking and actions are clear evidence of what is called “moral insanity”, a sociopathic disorder.

 

The real aim (apart from gaining seats in the coming elections) is to terminate the rule of Hamas in the Gaza Strip. In the imagination of the planners, Hamas is an invader which has gained control of a foreign country. The reality is, of course, entirely different.

 

The Hamas movement won the majority of the votes in the eminently democratic elections that took place in the West Bank, East Jerusalem and the Gaza Strip. It won because the Palestinians had come to the conclusion that Fatah’s peaceful approach had gained precisely nothing from Israel - neither a freeze of the settlements, nor release of the prisoners, nor any significant steps toward ending the occupation and creating the Palestinian state. Hamas is deeply rooted in the population – not only as a resistance movement fighting the foreign occupier, like the Irgun and the Stern Group in the past – but also as a political and religious body that provides social, educational and medical services.

 

From the point of view of the population, the Hamas fighters are not a foreign body, but the sons of every family in the Strip and the other Palestinian regions. They do not “hide behind the population”, the population views them as their only defenders.

 

Therefore, the whole operation is based on erroneous assumptions. Turning life into living hell does not cause the population to rise up against Hamas, but on the contrary, it unites behind Hamas and reinforces its determination not to surrender. The population of Leningrad did not rise up against Stalin, any more than the Londoners rose up against Churchill.

 

He who gives the order for such a war with such methods in a densely populated area knows that it will cause dreadful slaughter of civilians. Apparently that did not touch him. Or he believed that “they will change their ways” and “it will sear their consciousness”, so that in future they will not dare to resist Israel.

 

A top priority for the planners was the need to minimize casualties among the soldiers, knowing that the mood of a large part of the pro-war public would change if reports of such casualties came in. That is what happened in Lebanon Wars I and II.

 

This consideration played an especially important role because the entire war is a part of the election campaign. Ehud Barak, who gained in the polls in the first days of the war, knew that his ratings would collapse if pictures of dead soldiers filled the TV screens.

 

Therefore, a new doctrine was applied: to avoid losses among our soldiers by the total destruction of everything in their path. The planners were not only ready to kill 80 Palestinians to save one Israeli soldier, as has happened, but also 800. The avoidance of casualties on our side is the overriding commandment, which is causing record numbers of civilian casualties on the other side.

 

That means the conscious choice of an especially cruel kind of warfare – and that has been its Achilles heel.

 

A person without imagination, like Barak (his election slogan: “Not a Nice Guy, but a Leader”) cannot imagine how decent people around the world react to actions like the killing of whole extended families, the destruction of houses over the heads of their inhabitants, the rows of boys and girls in white shrouds ready for burial, the reports about people bleeding to death over days because ambulances are not allowed to reach them, the killing of doctors and medics on their way to save lives, the killing of UN drivers bringing in food. The pictures of the hospitals, with the dead, the dying and the injured lying together on the floor for lack of space, have shocked the world. No argument has any force next to an image of a wounded little girl lying on the floor, twisting with pain and crying out: “Mama! Mama!”

 

The planners thought that they could stop the world from seeing these images by forcibly preventing press coverage. The Israeli journalists, to their shame, agreed to be satisfied with the reports and photos provided by the Army Spokesman, as if they were authentic news, while they themselves remained miles away from the events. Foreign journalists were not allowed in either, until they protested and were taken for quick tours in selected and supervised groups. But in a modern war, such a sterile manufactured view cannot completely exclude all others – the cameras are inside the strip, in the middle of the hell, and cannot be controlled. Aljazeera broadcasts the pictures around the clock and reaches every home.

 

THE BATTLE for the TV screen is one of the decisive battles of the war.

 

Hundreds of millions of Arabs from Mauritania to Iraq, more than a billion Muslims from Nigeria to Indonesia see the pictures and are horrified. This has a strong impact on the war. Many of the viewers see the rulers of Egypt, Jordan and the Palestinian Authority as collaborators with Israel in carrying out these atrocities against their Palestinian brothers.

 

The security services of the Arab regimes are registering a dangerous ferment among the peoples. Hosny Mubarak, the most exposed Arab leader because of his closing of the Rafah crossing in the face of terrified refugees, started to pressure the decision-makers in Washington, who until that time had blocked all calls for a cease-fire. These began to understand the menace to vital American interests in the Arab world and suddenly changed their attitude – causing consternation among the complacent Israeli diplomats.

 

People with moral insanity cannot really understand the motives of normal people and must guess their reactions. “How many divisions has the Pope?” Stalin sneered. “How many divisions have people of conscience?” Ehud Barak may well be asking.

 

As it turns out, they do have some. Not numerous. Not very quick to react. Not very strong and organized. But at a certain moment, when the atrocities overflow and masses of protesters come together, that can decide a war.

 

THE FAILURE to grasp the nature of Hamas has caused a failure to grasp the predictable results. Not only is Israel unable to win the war, Hamas cannot lose it.

 

Even if the Israeli army were to succeed in killing every Hamas fighter to the last man, even then Hamas would win. The Hamas fighters would be seen as the paragons of the Arab nation, the heroes of the Palestinian people, models for emulation by every youngster in the Arab world. The West Bank would fall into the hands of Hamas like a ripe fruit, Fatah would drown in a sea of contempt, the Arab regimes would be threatened with collapse.

 

If the war ends with Hamas still standing, bloodied but unvanquished, in face of the mighty Israeli military machine, it will look like a fantastic victory, a victory of mind over matter.

 

What will be seared into the consciousness of the world will be the image of Israel as a blood-stained monster, ready at any moment to commit war crimes and not prepared to abide by any moral restraints. This will have severe consequences for our long-term future, our standing in the world, our chance of achieving peace and quiet.

 

In the end, this war is a crime against ourselves too, a crime against the State of Israel.

 

Carol Todd & Princess Snowflake youtu.be/IZVl_C020p8

Elise Estrada Wonder Woman youtu.be/EjWWzGouIeU

 

The Amanda Todd Memorial Service was held at the Red Robinson Theatre in Coquitlam, BC Canada on Nov 18, 2012. The event was a celebration of her life by friends and families of the teenager who committed suicide shortly after making a 9-minute Youtube video using flash cards detailing her tormented existence of being cyber-bullied, blackmailed and emotionally and even physically abused both online and in real-life. Amanda died in October, 2012. She would have been 16 years old on Nov 27, 2012. The video had since then gathered millions of views on Youtube.

 

The celebration began at 1:30Pm and lasted a little over two hours. While a pastor delivered a sermon, friends of Amanda and a teacher went on stage one after the other (sometimes in a group), each gave a short speech to express their love, sadness and sympathy towards the teenager. Many whipped tears as they spoke. The last two persons to give dedications were also two of the most important people in Amanda’s life, her parents Norm and Carol Todd. Norm and carol had been divorced with Amanda living with her mom up until the time of the teenager’s suicide.

 

Princess Snowflake was what Amanda liked her mum to call her. Mother didn’t understand why snowflake at first, so she looked up an urban dictionary and found out that what Amanda referred to was the uniqueness of each snowflake that falls from heaven to earth.

 

In an emotional 18-minute speech, Carol Todd spoke of her life with her daughter, how they have enriched each other. Even the mother admitted she has learned from the daughter who departed way too soon. Carol told of a story about a month before Amanda killed herself. They were walking along a street and Amanda saw a penny on the ground. She flipped the coin over, made a wish and then moved on. When her mother asked her why she didn’t keep the coin, she said someone else might do as she did and the coin would then become a good luck charm. The mother would now take her daughter’s lesson to heart and would do the same when she encounters a coin on the ground.

 

There were three musical performances by Cole Armour, Michaela Slinger and Singer/Songwriter Elise Estrada who went on stage and sang her single “Wonder Woman” live at the Red Robinson Theatre and dedicated it to Amanda Todd as well.

 

Carol Todd’s dedication was full of examples like this that were intimate stories of their lives together. There were joy, humor and laughter among her speech as well, but the ex-Mrs. Todd frequently whipped tears from her eyes and professed to have known which type of Kleenex was the softest.

 

Mr. Todd’s speech was more subdued and he kept his head bowed down most of the time. A day earlier, he had a tattoo done to his left arm with two words ‘Stay Strong’. Amanda was inspired by Demi Lovato, an American pop singer, X-Factor judge and anti-bullying advocate who had a ‘Stay Strong’ tattoo with each word itched on her left and right wrist. Norm and Amanda were supposed to have the tattoo done together, but Norm kept his end of the bargain after his daughter had gone.

 

After all dedications were over, a Todd family video recording of Amanda belting out a Hillary Duff song 'Someone Watching Over Me' was played on the large overhead projection screen for the audience to see. Amanda had desired to become a popular singer and have the world appreciate her talent, but it was only in death that she became famous. To wrap everything up, a slide-show presentation followed which was composed of a montage of family photos of Amanda, her parents and her brother accompanied by music and as well.

 

The media was kept at bay and were restricted to two small backroom booths capable of holding about 15 people each. Those shooting photos and videos found themselves too far back to get any more intimate shots. A mid-section row or two reserved for photographers would have been much appreciated in this writer’s view. Members of the press are a well-behaved bunch and do know how to show respect and honor privacy.

 

The celebration was held inside a show theater that is part of a casino complex, not exactly a church or funeral home. Those in the media who generated awareness and will likely continue to do so for the Amanda Todd legacy should have been given more consideration in making their jobs easier.

 

After the celebration inside the 1,074 seat theater was over, everyone was invited to an outside tent for coffee, cupcakes and other refreshment. Man-made snowflakes surrounded the tent paid tribute to the one whose cut-short life was celebrated on that day.

 

___________________________________________________

 

[Text, Photos & Videos by Ray Van Eng | www.vancouver21.com ]

 

Ray Van Eng is an award-winning photographer, screenwriter, journalist, Internet publisher and movie/video producer. One of his videos is currently on view at the Hava Nagila Exhibit, Museum of Jewish Heritage – A Living Memorial to the Holocaust in New York City.

The banner "賀佢老母" , "celebrate her mother" mocked the China government to celebrate the National day in Hong Kong, despite so many citizens committed suicide and being hurt by the police

 

It originated from a police said "記你老母" on 12 June 2019 in admiralty using batons to dispersing the crowd of reporters. The phrase mean "reporter your mother"

 

youtu.be/_Fv7_CB3fiM

 

As a result, the protests led to the creation of caustic memes such as "reporter your mother" (Chinese:記你老母) , which mocked the police's use of profanity against protesters, "reporter your mother" (Chinese:記你老母)

 

chain of puns on "diu2 lei5 lou5 mou5*2 屌你老母" ("fuck your mother") was created :

 

languagelog.ldc.upenn.edu/nll/?p=43271

 

Clashes broke out between Hong Kong police and protesters on the 70th anniversary of the founding of the People’s Republic of China on Wednesday, with officers firing tear gas in Wong Tai Sin, Tsuen Wan and Sha Tin.

Meanwhile, thousands marched across Hong Kong island to protest the local administration as well as the Chinese Communist Party.

In direct opposition to the celebrations in Beijing, marchers said that they were marking a “day of mourning.”

“There is no National Day celebration, only a national tragedy,” demonstrators shouted – a new slogan coined specifically for October 1.

The Civil Human Rights Front applied to host a peaceful march on Tuesday, but police said that the organisers were unable to guarantee that no clashes would take place.

An attempt to appeal the ban failed on Monday.

Nevertheless, four pro-democracy activists – veterans Lee Cheuk-yan, Albert Ho, “Long Hair” Leung Kwok-hung as well as Figo Chan – said they would march from Causeway Bay despite the police ban

Separately, violence broke out at rallies held in Wong Tai Sin, Tuen Mun, Tsuen Wan and Sha Tin.

Protesters planned to hold simultaneous rallies across different districts in Hong Kong, starting from 1:30pm.

As of 3pm, police fired tear gas near Lung Cheung Road in Wong Tai Sin, as well as near Yuen Wo Road in Sha Tin.

Sha Tin saw protesters throw petrol bombs and bricks, as police responded with tear gas.

In light of Tuesday’s planned protests, the metro system was put on lockdown. As of lunchtime, MTR station closures included Mong Kok, East Tsim Sha Tsui, Tsuen Wan, Tai Wo Hau, Kwai Hing, Kwai Fong, Sham Shui Po, Prince Edward, Yau Ma Tei, Sai Ying Pun, Admiralty, Wan Chai, Causeway Bay, Diamond Hill, Wong Tai Sin, Sha Tin, Che Kung Temple, Tsuen Wan West, AsiaWorld-Expo and Tuen Mun.

Light rail and Airport Express services are also restricted.

Speaking before the Hong Kong Island march, veteran Labour Party politician Lee Cheuk-yan said that the protest was to mourn “70 years of suppression” at the hands of the Chinese regime.

“We are mourning those who sacrificed for democracy in China,” Lee said.

“In 70 years of Communist Party rule, there are lots of sacrifices, human rights abuses, and the [suppression] of the rights of people in Hong Kong and China.”

“We also condemn the fact that the Hong Kong government, together with the Chinese government, deny the people of Hong Kong the right to democracy.”

Lee also called for the vindication of the 1989 Tiananmen Massacre and the end of one-party rule in mainland China. During the march, he also called for a minute of silence in remembrance of the victims of Chinese rule.

However, crowds of black-clad protesters did not always follow the lead of the veteran pan-democrats, with some opting to chant the familiar slogans such as “Liberate Hong Kong, the revolution of our time.”

A protester surnamed Wong said that it was important to take to the streets on October 1 as a show of defiance to Chinese President Xi Jinping.

“Xi wants the world to think everyone in China loves him. A lot of people here feel the opposite,” he told HKFP. He also wore a Guy Fawkes mask – a protest icon made popular in the dystopian film V for Vendetta.

Rain, an 18-year-old university student, told HKFP that she didn’t want the local protest movement to lose steam, and that she wanted to come out to insist on her freedom of assembly.

“The police are putting a curfew on Hong Kong, making people scared to come out,” she said. “We need to show that we will not give up on our five demands.”

During the march, protesters targeted billboards and posters celebrating National Day, often vandalising them with spray paint.

Similar to the “anti-totalitarianism” march on Sunday, the Hong Kong island protests also saw vandalism against properties owned by food and catering firm Maxim’s, including local branches of Starbucks Coffee

Since June, large-scale peaceful protests against a bill that would have enabled extraditions to China have evolved into sometimes violent displays of dissent over Beijing’s encroachment, democracy and alleged police brutality.

Though the bill has been withdrawn, demonstrators are demanding a fully independent probe into police behaviour, amnesty for those arrested, universal suffrage and a halt to the characterisation of protests as “riots.”

 

www.hongkongfp.com/2019/10/01/day-mourning-protests-erupt...

 

【明報專訊】民陣原定昨日發起「沒有國慶只有國殤」集會及遊行，但遭警方反對，上訴亦被駁回。多名民主派元老級成員包括民主黨何俊仁、工黨李卓人等，以個人名義呼籲市民上街。被問到會否擔心被控「煽惑他人參與非法集結」等罪名，發起人稱會承擔法律風險，亦勸喻參與者衡量風險。大批市民昨午身穿黑衣自發到場，擠滿軒尼詩道，遊行發起人之一、民陣副召集人陳皓桓估計有10多萬人參與。

 

民主派前立法會議員何俊仁、李卓人、梁國雄、楊森，以及民陣副召集人陳皓桓昨承接民陣被否決的遊行路線，以個人身分發起遊行。昨午1時起，大批身穿黑衣的市民陸續前往維園附近「個人遊」，灣仔修頓球場4個看台亦坐滿市民，不時高叫「五大訴求，缺一不可」等口號，亦有市民自製「連儂牆」橫額。

 

李卓人梁國雄楊森等持橫額領頭

 

遊行隊頭下午1時15分由銅鑼灣東角道起步，由李卓人、梁國雄及楊森等手持「結束專政，還政於民」橫額出發，沿軒尼詩道遊行至中環遮打道。李卓人表示，要以遊行控訴中共剝奪港人民主權利，縮窄香港的自由空間。梁國雄稱昨日香港已進入「半戒嚴」狀態，明顯壓制港人遊行自由。

 

參與遊行的市民沿路高叫口號，亦有人撒溪錢及手持聯合國會旗。遊行隊頭下午1時45分左右到達灣仔站後，在修頓球場的市民匯合遊行隊伍，往中環方向前進，隊伍抵達金鐘附近後，有人走上連接太古廣場和金鐘廊的天橋，拆走國慶標語。

 

隊頭於下午近3時到達終點中環遮打道，陳皓桓呼籲參與者「流水式」散去，並以民陣過往舉辦遊行的經驗，估計有10多萬人參與。

 

昨日遊行途經的多個港鐵站都已封站，有示威者不滿港鐵做法，在多個港鐵站口堆放雜物、倒洗潔精水及打爛出口。

 

www.mingpaocanada.com/tor/htm/News/20191002/HK-gae1_r.htm

 

THE BEAUTY AND THE BEAST

Eco Art Project by Nataly Cnyrim-Kimmel

for the Eco Art Parade International of Monte Carlo 2009

Benefitting the Prince Albert II of Monaco Foundation &

Under the Haute Patronage of

His Serene Highness Prince Albert II of Monaco

 

Contact Info :

E mail : nataly.kimmel@yahoo.de

Skype : natalykimmel

Webpage : www.natalykimmel.com

 

THE V.I.P. Feathers

( already signed )

by

 

Bill Clinton

Sharon Stone

Sir Cliff Richard

Claudia Schiiffer

Donatella Versace

Zucchero

Christopher Lee

Anastacia

Hans Juergen Baeumler

Elle MACPHERSON

Marianne Faithfull

Marylin Carlson Nelson

Gery Keszler

Danielle Thoma

Regine Sixt

Hans Mahr

Ester

Dr.Mario Theissen

Josef Bulva

President Barack Obama

Hillary Rodham Clinton

Mikhael Gorbachev

Nelson Mandela

Claudia Cardinale

Kofi Annan

Felipe, Prince of Asturias

Britney Spears

George Clooney

Ted Turner

Catherine Zeta-Jones

Al Gore

Madonna

Queen Sirikit of Thailand

Carmen Electra

Hugh Grant

Kylie Minogue

Liv Tyler

Esther MUJAWAYO-KEINER

Vivienne Westwood

CINDY CRAWFORD

Queen Noor of Jordan

 

PRESENTATION

 

www.authorstream.com/Presentation/natalykimmel-148327-bea...

  

To honor the beauty and the rights of the Bonelli Eagles, Nataly Cnyrim-Kimmel has conceived an art project entitled “The Beauty and The Beast. Self-Destruction”. While the sculptural project is clearly making reference to the famous fairy tale, it is also offering a new version of the story, with an eco-reading to it. In this interpretation, Beauty lies in the animal world and Man is revealed to be the Beast, endangering all living beings and as a consequence its own human world. The cycle of life must be preserved, the Beauty can be saved, and the Beast be tamed again. Adorned like a totemic animal by the many colors of a joyful palette, the Bonelli Eagle is presented in a thorn cage, fractured by the power of the Beauty taking off. Despite the thrust, the flight does not take place, hands seize his legs and the bird looses many of his feathers as he struggles to break free. His plumage gets hurt, scattered about in the cage, suspended in the air. The statement is clear: our planet has become a thorny environment, uncomfortable and unwelcoming, in which life can only damage itself.

  

Despite our love of Beauty, our square rational human logic is not always serving the spirit and dignity of all the living beings it shares the planet with. It is time for Humans to question the logic that has driven them. The Bonelli Eagle becomes in this project the symbol of the Natural Beauty in this world. The Eagle is loosing its mean to fly, its identity and life force. But there is a chance to change: the process can be reversed. Preservation and measures can be put into place to act now. Helping the Bonelli Eagles to survive is a meaningful gesture. To signify this crucial opportunity, Nataly Cnyrim-Kimmel has conceived the feathers as multicolored rubber modules. As a suggestion for the end of the ECO ART PARADE : The first symbolical step could be to reversing the dreadful prospect of the extinction of this specie would be to put back the feathers on. The second step would be to be to bring back peacefully the eagle into our world, changing the logic of our actions. So that by protecting him, we will protect our planet, we will protect ourselves.

  

To sensitize the public to the Eagle’s cause, the artist would like to propose to the Eco-Art Parade a few events around the production of multicolored feathers, the creation of a The feathers would become the ambassadors of the Eagle’s cause. They would be sent around the world to be signed by VIPs and celebrities of the art and environmental world present in Monaco would be gathered for a signing event. Moreover an edition of the feathers as pen, pencils or more complex objects could be made for the general public. Sotheby’s International could in addition to the sale of the Eagle, auction some of the special signed feathers conceived as collectibles. Multiple forms of events and production of secondary products to mark the importance of the Eco-Parade and the Bonelli Eagles could be imagined on the basis of this sculptural project. All proceeds of the sales via auctions or shops, online or on site, of the signed and unsigned feathers and feather-objects would benefit the Prince Albert II of Monaco Foundation.

 

Feather - Mania !!!

  

An educational program involving the schools of the Principality would be designed for children to learn about the environment and the Bonelli Eagles. Special Arts and crafts workshops would be lead by the artist, as she feels very committed to youth and the role of the arts in contributing to better the world. During one of the workshops, the children could participate in a determinant action to gather the feathers scattered in the exhibited cage and put them back on the sculpture. The artist and a young aware generation would join in this gesture full of hope for the future. To seal the Parade in a poetic and concrete manner, a couple of Bonelli Eagles (Male & Female) equipped with a tracking system could be released and their flight toward a safe new life could be monitored on a giant public screen as well as on the web. The movement from Art to Life would thus be accomplished, and the Bonelli Eagles, all plumage on being a reality to the people of the Eco Art Parade. Please see the technical documents and portfolio of sketches accompanying this text to have a visual idea of the proposal. The studio is at your entire disposition should you need more information!

  

Material Description

 

Feather : The feathers will be conceived as a decorative modular system. Made out of rubber they can fit together like a puzzle to create many different patterns and designs. The individual pieces come in 8 different forms, 8 standard colors, 3 metallic colors and 3 velvet colors. The size of each piece is customizable. The feathers will be water resistant and can be created in different materials in order to fit specific needs. They can be used as interior and/or exterior decorations, shower mats, lampshade, floors and wall coverings. They could be turned easily into pencils or ball pen holders

  

Panels :

Size: 270x270x3,7mm Weight-Piece: 98g Material: Erbit C-Hooks : 2g

  

Eagle Cage :

Cube Acrylic frame / cube shape Size 2100 x 2100 x 2100 mm Square acrylic tube 25 x 25 mm Three way junction at each corner

 

One of the essential parts of my project is the uniquely conceived, colorful feathers, which I will place on and around the Bonelli Eagle sculpture symbolizing the disappearance of animal life from our natural environment. The feathers that are attached to the Eagle will contain the signatures of various celebrities, dignitaries and supporters like you. I have already received signatures from Bill Clinton , Queen Noor of Jordan, Anastacia, etc.

 

----------------------------------------------------------------

  

Projet de Nataly Cnyrim-Kimmel

 

Afin d’honorer la beauté et les droits des Aigles Bonelli, Nataly Cnyrim-Kimmel a conçu un projet intitulé “ La Belle et la Bête. Auto-Destruction”. Tout en faisant référence au conte de fée, ce projet propose une lecture écologique du conte. Dans cette nouvelle interprétation, la Belle est l’oiseau et c’est à l’homme que revient le rôle de la Bête, mettant en danger tous les êtres du monde et en conséquence l’humanité. Le cycle de vie doit être préservé, la Belle peut être sauvée, et la Bête apprivoisée.

Paré de couleurs joyeuses tel un animal totémique, l’Aigle Bonelli est enfermé dans une cage épineuse qu’il brise en prenant son envol. Malgré son élan vers le ciel, l’échappée n’a pas lieu, des mains se saisissent de lui et luttant pour s’envoler l’oiseau perds ses plumes. Son plumage est endommagé, les plumes sont éparpillées dans la cage, suspendues dans les airs.

Le propos est clair: la planète est devenue un environnement hardu, inhospitalié, même dangeureux, où il ne fait plus bon vivre. Malgré notre amour de la Beauté, notre raison cartésienne qui appréhende la vie de facon peut être un peu trop mathématique, ne prends pas toujours en consideration l’esprit et la dignité des êtres qui partagent cette planète avec nous. Il est temps pour les humains de remettre en question leur logique de vie sur terre.

Pour ce projet, l’Aigle Bonelli est devenu le symbole de la Beauté Naturelle dans ce monde. L’aigle a perdu les moyens de voler, son identité, sa force de vie. Mais il est possible de changer: le processus peut être inversé. Des mesures de préservations peuvent être implémentées pour agir rapidement. Protéger l’Aigle Bonelli est un geste exemplaire. Pour souligner ce fait, Nataly Cnyrim-Kimmel a conçu le plumage multicolore de sa sculpture de telle facon que les plumes soient des modules légers facilement détachables et ratachables au modèle de l’oiseau. Le premier geste symbolique pour protéger cette espèce en voie de disparition serait de remettre sur l’oiseau les plumes éparpillées et suspendues dans la cage. Le second plus concret serait de réintégrer et de sauvegarder l’Aigle Bonelli dans nos environs, nous changerions ainsi la logique de nos actions. En le protegeant nous protégeons notre planète et nous nous protégeons nous-même.

Pour sensibiliser le public à la cause de l’Aigle Bonelli, l’artiste voudrait proposer quelques évènements et la production de plumes de couleurs, la création d’une Plume Mania ! Les plumes deviendraient les ambassadeurs de l’Aigle Bonelli. Elles seraient envoyées autour du monde à des VIP, et les célébrités de l’art et de l’environnement présents à Monaco seraient invités à une signature de plume ! De plus les plumes pourraient être offertes au grand public sous forme de stylots, crayons mais aussi sous la forme d’autres objets un peu plus développés.

Tout comme la sculpture de l’aigle, une edition limitée de plumes signées pourraient être vendue aux enchères par Sothebys International en clôture de Parade. Plusieurs formes d’évènements et de produits dérivés pourraient être imaginés sur la base de ce projet. Tous les bénéfices des ventes en magasins ou en salles des ventes, en ligne ou sur place reviendraient à la Fondation Prince Albert II de Monaco.

Un programme éducatif établi en collaboration avec les écoles de la Principauté aurait pour but de sensibiliser les enfants à la cause de l’Aigle Bonelli et plus généralement aux problèmes de l’environnement. L’artiste dirigerait elle-même les ateliers d’art plastiques. Nataly Cnyrim-Kimmel tient beaucoup à assurer ce role de liaison avec la jeunesse et à utiliser l’art comme véhicule de sensibilisation pour une cause importante. Lors du dernier atelier, les enfants pourraient participer avec elle à une action déterminante pour le projet : rassembler les plumes éparpillées dans la cage exposée et de les rattacher à la sculpture. L’artiste et une jeune génération alerte feraient ensemble ce geste qui porte en lui un espoir pour le futur.

Pour clôre la Parade de façon poétique et concrète, un couple d’Aigle Bonelli pourrait être relaché en liberté équipé d’un système de surveillance électronique. Leurs vols pourraient être diffusé sur des écrans géants et sur un site internet. L’art nous renvérait ainsi vers la vie et l’Aigle Bonelli tout plumage lissé serait une realité pour les spectateurs de L’Eco Art Parade de Monaco.

Pour voir les esquisses pour le projet vous pouvez vous référer aux fiches techniques et au portfolio qui accompagnent ce texte. Le studio est à votre entière disposition si vous avez besoin de plus d’information!

An American teenager from Dardenne Prairie, Missouri, who committed suicide by hanging three weeks before her fourteenth birthday.Her suicide was attributed to cyber-bullying through the social networking website MySpace.

 

Results:

After the Megan Meier incident, Missouri quickly updated its existing harassment law to cover bullying via the internet. The bill was approved on May 16, 2008.

 

The updated version of the law removes the requirement for illegal harassment to be either written or over the telephone.

These changes make the law applicable to harassment from computers, text messages, and other electronic devices.

 

Within the past few years, over twenty states have enacted legislation to address bullying that occurs through electronic media. These laws include statutes that mandate that school boards must adopt policies to address cyberbullying, statutes that criminalize harassing minors online, and statutes providing for cyberbulling education.

 

California, for example, has enacted Cal. Educ. Code §32261 that encourages schools and other agencies to develop strategies, programs, and activities that will reduce bullying via electronic and other means.

 

The federal Megan Meier Cyberbullying Prevention Act was introduced to Congress on April 2, 2009 by Rep. Linda Sánchez.(H.R. 1966)

This bill was designed to set a federal standard definition for the term cyberbullying.

 

According to Rep. Linda Sánchez, the behavior must be repeated, hostile, and severe to fall under the cyberbullying definition. However, the Act has been criticized for its broad language. If passed, the law would criminalize any online communication done "with the intent to coerce, intimidate, harass, or cause substantial emotional distress to a person." This language would potentially implicate those who enjoy engaging in "trolling" or "flame wars" on message boards.

 

Tina Meier started the Megan Meier Foundation, headquartered in Chesterfield, Missouri. The organization states that it exists to promote "awareness, education and promote positive change to children, parents and educators in response to the ongoing bullying and cyberbullying in our children’s daily environment.

GENOCIDE OVER THE SERBIAN POPULATION IN KUPRES - REPUBLIC OF SRPSKA

 

Committed by the Army of the Republic of Croatia In the period from 03/04 - 15/05/1992 Attack on Kupres on 03/04/1992 (Donji Malovan) During armed conflicts on the territory of former BH from 1992 to 1995, armed forces of the Republic of Croatia have committed several attacks, openly and without any warning, on Serbian civilians with the aim of elimination of Serbian people and ethnical cleansing from the area in which the Serbs were majority when Bosnia and Herzegovina was a part of former Yugoslavia.

 

One of the first attacks was committed on Kupres plateau on 03/04/1992 at 06,00 hrs by HOS, ZNG and other formations from Duvno, Livno, Lištica, Posušje, Bugojno, Gornji Vakuf, Prozor and other places. The attack was done in the village of Donji Malovan, Kupres Municipality. At the same time, attacks were also committed on other places inhabited by majority of Serbs: Blagaj, Zanablina, Ravno, Vukovsko, Rilići, Kupres and Begovo selo.

 

In the attack on Donji Malovan, everything that was Serbian was destroyed. People were killed regardless to their age and sex, and houses were burnt up and destroyed, as well as other facilities. Not even the sacred religious facilities were safe from shelling and destroying. Numerous captured civilians, women, children, the old and disabled were took to camps were they were tortured in various ways and by various means.

 

In the criminal charge brought by PSC Banja Luka No. KU-11/93 from 23/03/1993 the following is presented: facts, criminal documentation, names and identification data of the killed, the wounded, those taken to camps, prisons, mainly in the territory of Croatia among which was a priest Perković Zoran (captured in "Kratelj" place). During maltreating and atrocious tortures of captured Serbs, they were forced to go before tanks that were shooting on buildings, hospitals, public institutions facilities, hotels, shops, restaurants etc. in Kupres.

 

The captured were forced to walk naked and barefoot in the rain. During the torture they were beaten with riffle buts and shoes and they were forced to keep their hands above the head. Men, bound with wire, were taken through a row of soldiers, were beaten up and forced them into trucks when many of them got brain concussion and fractures of arms, legs, ribs, etc. Many were thrown into pits in Tomislavgrad (Duvno) and a number of them were taken to a notorious camp "Lora" in Split. Many of them died during the transport.

 

Captured civilians were taken to more than 15 camps (Eminovo selo, Vrgorac, JNA Military Camp in Zadar, Tomislavgrad, Stipanići, Ljubuški, etc.), where they had salt put into their mouths, not given water, beaten up with cudgels, sticks, had cigarettes put out on their skin, had hand grenades put into their mouths, were stabbed with knives, were wetted with fuel, and then burnt, were subjected to monstrous psychical sufferings, etc.

The people waiting up on the mezzanine, down the steps, and snaking along the underground shopping mall are all waiting for their turn to cast their vote in the French presidential election.

 

Thousands of French nationals living in the Toronto region line up at the French Consulate General to vote. Because of time difference, polls in North America open on Saturday 6 May, 2017, even though in France the election is actually on Sunday 7 May, 2017.

 

Normally, French elections don't make much news in Canada except in Québec, but because of the Brexit referendum in 2016, and the general rise of ultra-right-wing politicians, elections in the Netherlands, France and Germany are being watched closely around the world.

 

Consulat général de France à Toronto is located in an office tower above a busy shopping mall. There are so many voters queuing up that extra security is needed to control the flow. Additionally, the Royal Canadian Mounted Police (Canada's national police force) joins Toronto police for extra protection for the French consulate.

IMO is committed to ensuring the implementation of all its treaties. By carefully matching the needs of recipient countries with resources available from donors, the Organization’s technical cooperation programme is the essential component in helping all governments to fulfil their responsibilities. With a strong focus on capacity building and training, the technical cooperation programme makes a strong and continuing contribution to sustainable development. IMO’s Technical Cooperation Committee (TC 69) is meeting (25-27 June) to review current activities and adopt the Integrated Technical Cooperation Programme for 2020-2021.

www.flickr.com/photos/ugardener/albums/72157666600655501

 

CARLOS CRUZ-DIEZ

Chroma

Feb. 21 - Aug. 20, 2017

 

"SCAD Museum of Art presents "Chroma," an exhibition by deFINE ART honoree Carlos Cruz-Diez, known for his groundbreaking color theory philosophies developed and refined over seven decades. Cruz-Diez’s experimental and multidisciplinary practice is featured in several public, site-specific installations and new work.

 

"Chroma," from the Latinized form of the Greek 'khroma' (referring to the color and quality of skin), evolved to indicate the quality or intensity of a hue by 1889. Like this word, the titular exhibition considers Cruz-Diez’s fundamental concerns regarding the transformative possibility that color is diachronic and unstable, dependent on individual perception, space and context. Cruz-Diez’s works are — aside from their aesthetic uniqueness — provocations completed by the viewers’ movement and engagement in the artist’s chromatic environments, where objects become mere vehicles for delivering a profound viewer experience. In the words of Cruz-Diez himself: “The world of color is the world of emotion.”

 

The artist has developed a rich terminology and language of color theory that is as important as the work itself. This language addresses not only his artistic interventions, but also defines chromatic phenomena to unlock an understanding of color as unstable, dynamic, and unique, evolving in and with a space. Terms such as "Couleur Additive," "Physichromie," "Induction Chromatique," "Chromointerférence," "Transchromie," "Chromosaturation," and "Couleur à l’espace" are used to describe the results of Cruz-Diez’s exhaustive research into four chromatic conditions: subtractive, additive, inductive and reflected color.

 

Inside the museum, the artist presents a concise selection of new works, specifically conceived for the SCAD Museum of Art, to provide an overview of his main conceptual concerns. Offering a range of works and the immersive environment "Environnement Chromointerférent," the exhibition also includes three new animated documentaries covering the artist's life and work, produced by the Cruz-Diez Art Foundation.

 

A series of outdoor interventions extend the dialogue from the inside of the museum to the outside public space, a strategy common in Cruz-Diez’s practice. Through extensive public projects previously realized in universities, stadiums, public parks and more, the artist invites viewers to integrate an experience of color in their daily routines. Additionally, these public gestures encourage the public to reformulate its relationship to the urban landscape as a space that can be inhabited both critically and joyfully. A large, altered shipping container placed in the museum courtyard holds "Chromosaturation," a series of connecting color chambers that provides the intangible experience of pure color. A series of crosswalk paintings — a Cruz-Diez trademark — is installed near the museum.

 

All works for "Chroma" were produced by Articruz, an atelier for artists dedicated to the production of contemporary art. Based in Panama City, Panama, and founded in 2009, Articruz offers artists the knowledge and experience gathered by Cruz-Diez and his family over nearly a century. The Cruz-Diez Art Foundation, founded in Houston, Texas, in 2005, is a nonprofit organization committed to preserving, promoting and transmitting the artistic and conceptual legacy of Carlos Cruz-Diez.

 

The exhibition is organized by Storm Janse van Rensburg, SCAD head curator of exhibitions, and SCAD alumna Raquel Serebrenik Sultan (B.F.A., art history, 2015).

 

About the artist

French-Venezuelan artist Carlos Cruz-Diez was born in Caracas, Venezuela, in 1923, and has lived and worked in Paris since 1960. Along with Jesús Rafael Soto and Alejandro Otero, Cruz-Diez is considered one of Venezuela’s modernist masters, and, moreover, he is a major international protagonist in the field of Kinetic and Op art, a movement that encourages “an awareness of the instability of reality.” His body of work has established him as one of the key 20th-century thinkers in the realm of color. Cruz-Diez’s research has contributed to a new way of understanding color phenomena in art, greatly expanding its perceptual universe. In his works, Cruz-Diez shows that through interaction with the viewer, color becomes an autonomous, evolving reality, devoid of anecdotes, which develops in real time and space."

Historic Documents Which Marked the Beginning of Our War with Germany.

=========================================

 

Sixty-fifth Congress of the United States of America;

 

At the First Session,

Begun and held at the City of Washington on Monday, the 2nd day of April, 1917.

 

JOINT RESOLUTION

 

Declaring that a state of war exists between the Imperial German Government and the Government and the people of the United States of America and making provision to prosecute the same.

 

========================================

Whereas the Imperial German Government has committed repeated acts of war against the Government and the people of the United States of America ; Therefore be it

 

Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That the state of war between the United States and the Imperial German Government which has thus been thrust upon the United States is hereby formally declared; and that the President be, and he is hereby, authorized and directed to employ the entire naval and military forces of the United State and the resources of the Government to carry on war against the Imperial German Government; and to bring the conflict to a successful termination all of the resources of the country are hereby pledged by the Congress of the United States.

 

Champ Clark,

Speaker of the House of Representatives.

 

Thomas Riley Marshall,

Vice President of the United States and

President of the Senate.

 

Approved 6, April, 1917.

Woodrow Wilson.

  

================================================

Proclamation 1364—Declaring That a State of War Exists Between the United States and Germany

April 6, 1917.

 

By the President of the United States of America,

A Proclamation.

 

Whereas, the Congress of the United States in the exercise of the constitutional authority vested in them have resolved, by joint resolution of the Senate and House of Representatives bearing date this day "That the state of war between the United States and the Imperial German Government which has been thrust upon the United States is hereby formally declared";

 

Whereas, it is provided by Section 4067 of the Revised Statutes, as follows:

 

Whenever there is declared a war between the United States and any foreign nation or government, or any invasion or predatory incursion is perpetrated, attempted, or threatened against the territory of the United States, by any foreign nation or government, and the President makes public proclamation of the event, all natives, citizens, denizens, or subjects of a hostile nation or government, being males of the age of fourteen years and upwards, who shall be within the United States, and not actually naturalized, shall be liable to be apprehended, restrained, secured, and removed as alien enemies. The President is authorized, in any such event, by his proclamation thereof, or other public act, to direct the conduct to be observed, on the part of the United States, toward the aliens who become so liable; the manner and degree of the restraint to which they shall be subject, and in what cases, and upon what security their residence shall be permitted, and to provide for the removal of those who, not being permitted to reside within the United States, refuse or neglect to depart therefrom; and to establish any such regulations which are found necessary in the premises and for the public safety;

Whereas, by Sections 4068, 4069, and 4070 of the Revised Statutes, further provision is made relative to alien enemies;

 

Now, Therefore, I, Woodrow Wilson, President of the United States of America, do hereby proclaim to all whom it may concern that a state of war exists between the United States and the Imperial German Government; and I do specially direct all officers, civil or military, of the United States that they exercise vigilance and zeal in the discharge of the duties incident to such a state of war; and I do, moreover, earnestly appeal to all American citizens that they, in loyal devotion to their country, dedicated from its foundation to the principles of liberty and justice, uphold the laws of the land, and give undivided and willing support to those measures which may be adopted by the constitutional authorities in prosecuting the war to a successful issue and in obtaining a secure and just peace;

 

And, acting under and by virtue of the authority vested in me by the Constitution of the United States and the said sections of the Revised Statutes, I do hereby further proclaim and direct that the conduct to be observed on the part of the United States toward all natives, citizens, denizens, or subjects of Germany, being males of the age of fourteen years and upwards, who shall be within the United States and not actually naturalized, who for the purpose of this proclamation and under such sections of the Revised Statutes are termed alien enemies, shall be as follows:

 

All alien enemies are enjoined to preserve the peace towards the United States and to refrain from crime against the public safety, and from violating the laws of the United States and of the States and Territories thereof, and to refrain from actual hostility or giving information, aid or comfort to the enemies of the United States, and to comply strictly with the regulations which are hereby or which may be from time to time promulgated by the President; and so long as they shall conduct themselves in accordance with law, they shall be undisturbed in the peaceful pursuit of their lives and occupations and be accorded the consideration due to all peaceful and law-abiding persons, except so far as restrictions may be necessary for their own protection and for the safety of the United States; and towards such alien enemies as conduct themselves in accordance with law, all citizens of the United States are enjoined to preserve the peace and to treat them with all such friendliness as may be compatible with loyalty and allegiance to the United States.

 

And all alien enemies who fail to conduct themselves as so enjoined, in addition to all other penalties prescribed by law, shall be liable to restraint, or to give security, or to remove and depart from the United States in the manner prescribed by Sections 4069 and 4070 of the Revised Statutes, and as prescribed in the regulations duly promulgated by the President;

 

And pursuant to the authority vested in me, I hereby declare and establish the following regulations, which I find necessary in the premises and for the public safety:

 

First. An alien enemy shall not have in his possession, at any time or place, any fire-arm, weapon or implement of war, or component part thereof, ammunition, maxim or other silencer, bomb or explosive or material used in the manufacture of explosives;

Second. An alien enemy shall not have in his possession at any time or place, or use or operate any aircraft or wireless apparatus, or any form of signalling device, or any form of cipher code, or any paper, document or book written or printed in cipher or in which there may be invisible writing;

 

Third. All property found in the possession of an alien enemy in violation of the foregoing regulations shall be subject to seizure by the United States;

 

Fourth. An alien enemy shall not approach or be found within one-half of a mile of any Federal or State fort, camp, arsenal, aircraft station, Government or naval vessel, navy yard, factory, or workshop for the manufacture of munitions of war or of any products for the use of the army or navy;

 

Fifth. An alien enemy shall not write, print, or publish any attack or threats against the Government or Congress of the United States, or either branch thereof, or against the measures or policy of the United States, or against the person or property of any person in the military, naval or civil service of the United States, or of the States or Territories, or of the District of Columbia, or of the municipal governments therein;

 

Sixth. An alien enemy shall not commit or abet any hostile acts against the United States, or give information, aid, or comfort to its enemies;

 

Seventh. An alien enemy shall not reside in or continue to reside in, to remain in, or enter any locality which the President may from time to time designate by Executive Order as a prohibited area in which residence by an alien enemy shall be found by him to constitute a danger to the public peace and safety of the United States, except by permit from the President and except under such limitations or restrictions as the President may prescribe;

 

Eighth. An alien enemy whom the President shall have reasonable cause to believe to be aiding or about to aid the enemy, or to be at large to the danger of the public peace or safety of the United States, or to have violated or to be about to violate any of these regulations, shall remove to any location designated by the President by Executive Order, and shall not remove therefrom without a permit, or shall depart from the United States if so required by the President;

 

Ninth. No alien enemy shall depart from the United States until he shall have received such permit as the President shall prescribe, or except under order of a court, judge, or justice, under Sections 4069 and 4070 of the Revised Statutes;

 

Tenth. No alien enemy shall land in or enter the United States, except under such restrictions and at such places as the President may prescribe;

 

Eleventh. If necessary to prevent violation of the regulations, all alien enemies will be obliged to register;

 

Twelfth. An alien enemy whom there may be reasonable cause to believe to be aiding or about to aid the enemy, or who may be at large to the danger of the public peace or safety, or who violates or attempts to violate, or of whom there is reasonable ground to believe that he is about to violate, any regulation duly promulgated by the President, or any criminal law of the United States, or of the States or Territories thereof, will be subject to summary arrest by the United States Marshal, or his deputy, or such other officer as the President shall designate, and to confinement in such penitentiary, prison, jail, military camp, or other place of detention as may be directed by the President.

 

This proclamation and the regulations herein contained shall extend and apply to all land and water, continental or insular, in any way within the jurisdiction of the United States.

 

In Witness Whereof, I have hereunto set my hand and caused the seal of the United States to be affixed.

 

Done at the City of Washington this 6th day of April in the year of our Lord one thousand nine hundred and seventeen and of the independence of the United States of America the one hundred and forty-first.

 

WOODROW WILSON

================================================

  

DECLARATION OF WAR AGAINST GERMANY BY THE AMERICAN CONGRESS AND THE PRESIDENTIAL PROCLAMATION.

  

=====================================================

 

The war of the nations: portfolio in rotogravure etchings: compiled from the Mid-week pictorial. New York: New York Times, Co, 1919. Book.

Retrieved from the Library of Congress, www.loc.gov/item/19013740/. (Accessed November 08, 2016.)

 

Images from "The War of the Nations : Portfolio in Rotogravure Etchings : Compiled from the Mid-Week Pictorial" (New York : New York Times, Co., 1919)

 

Notes: Selected from "The War of the Nations: Portfolio in Rotogravure Etchings," published by the New York Times shortly after the 1919 armistice. This portfolio compiled selected images from their "Mid-Week Pictorial" newspaper supplements of 1914-19. 528 p. : chiefly ill. ; 42 cm.; hdl.loc.gov/loc.gdc/collgdc.gc000037

 

Subjects: World War, 1914-1918 --Pictorial works.

New York--New York

Format: Rotogravures --1910-1920.

 

Rights Info: No known restrictions on reproduction

Repository: Library of Congress, Serials and Government Publications Division, Washington, D.C. 20540

  

Part Of: Newspaper Pictorials: World War I Rotogravures, 1914-1919 (DLC) sgpwar 19191231

 

General information about the Newspaper Pictorials: World War I Rotogravures, 1914-1919 digital collection is available at hdl.loc.gov/loc.gdc/collgdc.gc000037

 

=====================================================

BASICS: Loysville Youth Development Center, Loysville, PA, capacity of 95 boys. The county has no stop lights.

Staff eats meals with the kids.

Loysville has 180 days of school instruction. Jack says pictures are allowed on wall. There are none. No pictures, no books except unused bibles. 4 of the 12 teachers are special ed.

The following day, at age thirty, Casanova was arrested: "The Tribunal, having taken cognizance of the grave faults committed by G. Casanova primarily in public outrages against the holy religion, their Excellencies have caused him to be arrested and imprisoned under the Leads." "The Leads" was a prison of seven cells on the top floor of the east wing of the Doge's palace, reserved for prisoners of higher status and political crimes and named for the lead plates covering the palace roof. Without a trial, Casanova was sentenced to five years in the "unescapable" prison.

 

He was placed in solitary confinement with clothing, a pallet bed, table and armchair in "the worst of all the cells", where he suffered greatly from the darkness, summer heat and "millions of fleas." He was soon housed with a series of cell mates, and after five months and a personal appeal from Count Bragadin was given warm winter bedding and a monthly stipend for books and better food. During exercise walks he was granted in the prison garret, he found a piece of black marble and an iron bar which he smuggled back to his cell; he hid the bar inside his armchair. When he was temporarily without cell mates, he spent two weeks sharpening the bar into a spike on the stone. Then he began to gouge through the wooden floor underneath his bed, knowing that his cell was directly above the Inquisitor’s chamber. Just three days before his intended escape, during a festival when no officials would be in the chamber below, Casanova was moved to a larger, lighter cell with a view, despite his protests that he was perfectly happy where he was. In his new cell, "I sat in my armchair like a man in a stupor; motionless as a statue, I saw that I had wasted all the efforts I had made, and I could not repent of them. I felt that I had nothing to hope for, and the only relief left to me was not to think of the future."

 

Overcoming his inertia, Casanova set upon another escape plan. He solicited the help of the prisoner in the adjacent cell, Father Balbi, a renegade priest. The spike, carried to the new cell inside the armchair, was passed to the priest in a folio Bible carried under a large plate of pasta by the hoodwinked jailer. The priest made a hole in his ceiling, climbed across and made a hole in the ceiling of Casanova’s cell. To neutralize his new cell mate, who was a spy, Casanova played on his superstitions and terrorized him into silence. When Balbi broke through to Casanova’s cell, Casanova lifted himself through the ceiling, leaving behind a note that quoted the 117th Psalm (Vulgate): "I shall not die, but live, and declare the works of the Lord".

 

The spy remained behind, too frightened of the consequences if he were caught escaping with the others. Casanova and Balbi pried their way through the lead plates and onto the sloping roof of the Doge’s Palace, with a heavy fog swirling. The drop to the nearby canal being too great, Casanova pried open the grate over a dormer window, and broke the window to gain entry. They found a long ladder on the roof, and with the additional use of a bedsheet "rope" that Casanova had prepared, lowered themselves into the room whose floor was twenty-five feet below. They rested until morning, changed clothes, then broke a small lock on an exit door and passed into a palace corridor, through galleries and chambers, and down stairs, where by convincing the guard they had inadvertently been locked into the palace after an official function, they left through a final door. It was six in the morning and they escaped by gondola. Eventually, Casanova reached Paris, where he arrived on the same day (January 5, 1757) that Robert-François Damiens made an attempt on the life of Louis XV, and later witnessed and described his execution.

 

Skeptics contend that Casanova’s tale of escape is implausible, and that he simply bribed his way to freedom with the help of his patron. However, some physical evidence does exist in the state records, including repairs to the cell ceilings. Thirty years later in 1787, Casanova wrote Story of My Flight, which was very popular and was reprinted in many languages, and he repeated the tale a little later in his memoirs. Casanova's judgment of the exploit is characteristic:

 

Thus did God provide me with what I needed for an escape which was to be a wonder if not a miracle. I admit that I am proud of it; but my pride does not come from my having succeeded, for luck had a good deal to do with that; it comes from my having concluded that the thing could be done and having had the courage to undertake it.

(for further information and pictures please go to the end of page and by clicking on the link they are availabe!)

The Church of St. Othmar

Previous buildings | Today's Construction | Tour | Exterior | Timeline | Calendar

550-year anniversary | History on construction time | Wikipedia

Construction of the Othmar church

560 years ago

On 13th May 1454, the Monday after the feast of St. Pancras, the building of the late Gothic St. Othmar church was begun. Thereon reports the following inscription above the main entrance of the church.

Laying the foundation stone of St. Othmar

The 550-year anniversary was on 13th May 2004 celebrated in a festive vespers followed by a festive academy.

View of the main altar

You can approach a church as historically interested person, as art-historically committed tourist or as a believer. One will see different things.

The historically interested will impress on the Othmar Church in Mödling that since more than 1000 years at this point on the slope of the Calendar mountain (Kalenderberg) (= bare hithe - kahle Lände) are standing churches and that the current construction the seventh church in an unbroken sequence on this place is. He will think of the destruction of the Roman church in 1252 by the Hungarians and the horrors of the Turkish wars in 1529 and 1683.

Tourists who are interested in art and art history, see the in 1454-1523 built late Gothic hall church, the Baroque interior, the neo-Gothic windows and Stations of the Cross and the testimonies of contemporary art in the sanctuary.

For the believer the Othmarkiche makes the impression of a ship that has gone halfway between level and height at anchor to accommodate the people. Twelve pillars - the Twelve Apostles - wear its vaults. The base has a level.

This church is not a castle - defiant, dark and unwelcoming. Its bow goes into the distance. As Noah's Ark it gives refuge and security. It stands on this earth. Yet it has walls. But their higher regions are translucent, are light. The glory of heaven is guessable.

Two of the windows are of particular importance: the window in the east as the window of the creation and resurrection, and the window in the West as the window of the sunset, the Last Judgment. The world stands between Jesus' resurrection and his second coming. Every visit to the church, every church service to the community becomes an invocation to deal with God's creation and creatures that way that you don't need to fear his judgment.

The previous buildings

Mödling is ancient settlement with hilltop settlements of the Neolithic on the Jennyberg and the Hallstatt period on the Frauenberg as well as on the Calendar mountain (Calendar mountain culture).

Archaeological excavations in 1982 have shown that at the site of the present Othmar church since the 9th Century at least six predecessor buildings have been located.

More information about the predecessors ...

The present building

Start of construction 1454

As an inscription above the main entrance says, was on 13 May 1454, one year after completion of the hospital church, the construction of the present Othmar church started. It was the Monday after the feast of St. Pancras, whose feast on 12th May is observed. Pancras was the patron of the castle chapels of the castle Mödling and the castle Liechtenstein.

The 550-year anniversary of this laying of the cornerstone on 13th May 2004 was celebrated.

The dimensions of the church are for a market town that had at the time of the laying of the cornerstone 250 (mainly built of wood) Houses, huge: 54 m long, 23 m wide and 18 m high, the ridge height is 37 m. As a building material was, as for the St. Stephen's Cathedral in Vienna, Sarmatsandstein (Cerithiensandstein) used, a rough, deficient in fossils sandstone, which was born as a deposit of Neogene Sea at the edge of the Vienna Basin.

Pastor Hinderbach and Pius II

1449-1465 was Johannes Hinderbach pastor of St. Othmar (in some sources he is called Johann Hinderbach). He planned and thus began the construction of Othmar church. He was a diplomat, ambassador and secretary of Emperor Frederick III. at the court in Wiener Neustadt, together with Aeneas Silvius Piccolomini (Enea Silvio de' Piccolomini), who was good friends with Hinderbach. It is likely that Aeneas Silvius a few times was in Mödling on visit and was well informed about the plans of the new church.

In the tenure of Hinderbach also falls the presentation of the Mödlinger coat of arms by Frederick III.

Aeneas Silvius was for some years pastor in Laa an der Thaya (Lower Austria), 1458 he was elected Pope and took the name Pius II. He built from 1459 the cathedral of Pienza in the form of a hall church, which at that time was unusual for Italy. Models were hall churches in Austria, possibly the Othmar church under construction, however, this is historically not proven. Due to time constraints Aeneas Silvius may have seen from the Othmar church not more than the blueprints and the foundation walls.

Hinderbach and Aeneas Silvius were followers of the for the Gothic spirit characteristic attitude of mind of the light mysticism. A hall church is a suitable design to implement this principle: light-irradiated, large stained glass windows instead of walls painted with images that are prevalent in the Romanesque style.

In Him (Jesus) was life, and the life was the light of men.

And the light shines in the darkness, but the darkness has not overcome it.

The true light that enlightens every man was coming into the world.

(Jn 1, 4 to 5.9)

1465-1486 was Hinderbach Bishop of Trent. Perhaps the Othmar church was originally planned as a bishop's church, but this is historically not proven. Hinderbach created one of the most important collections of music of the 15th Century, the so-called Trent codices.

For more information, in a speech by Dr. Gebhard König here ....

Completion 1523-1525

The year date 1499 on a buttress in the parish garden likely shows the toping-off ceremony, the year date 1509 on the north-eastern crossing pier, the completion of the vault.

After 69-year construction period (corresponding to the age of the saint Othmar), the church was completed in 1523. The above-mentioned Cathedral of Pienza, however, was already completed in 1462.

The progress has been hampered by numerous wars and confusions. In that time, the civil war between the Habsburg Emperor Friedrich III . and his brother, Archduke Albrecht VI. (until his death in 1463) and the conquest of Lower Austria by the Hungarian king Matthias Corvinus I., who resided in Vienna from 1485, falls.

1525 the church was consecrated (year date above the organ).

Destruction 1529

In fall of 1529, six years after the end of construction, the church was destroyed by the hordes of Kassim Beg during the first Turkish siege. The collapsing roof penetrated the vault and the vault of the lower church. Likewise, the Burg (castle) Mödling was destroyed, which was not rebuilt since then.

According to the report of a parish visitation in 1544 was the kürchen (church) and pfarrhof (vicarage) sambt (along with) the gantzen Marckt Mödling (whole market) as well as the umbliegenden (adjoining) fleckhen (hamlets) of the 29th year verwüst (devastated) by the türkhen (Turks) in Grundt (to the ground) and burned.

The grooves and the rectangular holes in the central pillars on which they wanted attach figure niches with pinnacle baldachins and Kapitellsockeln (capital bases) as with the pilasters, therefore, remained to this day empty. At the times when the Othmar church was not usable, the hospital church served as a parish church.

From the interior decoration of the church from the time before the destruction of 1529 today only three items are present: the tabernacle, the head of the crucified and an embroidered image of Mary, which is today at the votive altar.

To 1540 begins on the eastern slope of the Anninger (small mountain) a pine to grow that later became famous under the name width pine (Breite Föhre).

Reconstruction to 1690

Rötelinschriften (red chalk epigraphs) next to the entrance, the south transept and north aisle next to the organ parapet indicate that work has been done on the church in 1556 again.

After 1555 the Peace of Augsburg had approved the principle that the ruler could determine the religious denomination of the subjects, reinforced Emperor Ferdinand I the Counter-Reformation to the recatholicization of the country. 1556 Ferdinand issued the so-called gift letter (Gabebrief). With this document he gave the community all possessions owned by the parish (church buildings, forests, vineyards, fields). He imposed the condition that instead of an Evangelical preacher a Catholic priest was responsible for the pastoral care again and that Mödling became Catholic. Still today the municipality bears the building cost for the ecclesiastical buildings (Othmar church, hospital church, Karner, rectory, sacristan apartment) and has a say in the appointment of a new pastor.

A son of Ferdinand I, Emperor Maximilian II, the famous castle Neugebäude had built.

One reason for the lengthy reconstruction of the church might have been the Reformation (1517 were the 95 theses of Martin Luther published) and the decline in the number of Catholics. Pastor Georg Müller from 1527 is first Protestant minister in Mödling, sometimes up to three Evangelical pastors in Mödling are active .

Mödling in 1560 among the 18 richest cities and markets in the country is in sixth place. 1576 there is again a Catholic priest. Of him it is said that he had not a good life in the market. The population flows to the Protestant clergies of the surrounding residences, and again and again come Protestant preachers to Mödling.

1582 the church possesses a shallow makeshift roof over a cross barrel vault, the vault is still preserved today. (However, the church in the plan of the Burgfrieden (civil peace) and the District Court market Mödling is represented by 1610 without a roof and called Old deserted churche. Alongside the Karner is shown with pointed conical roof.)

Still in 1605 is reported on the parish that most part is not Catholic and does run after foreign cure of souls.

In the course of the Counter-Reformation cardinal Melchior Khlesl in a decree calls for donations for the reconstruction of the church:

The with big heavy expenses respectable built God house of Mödling under Gebürg (mountain), then as such anno 1523 with all belonging to the city even built up, it is at once it in 6 years afterwards by the erbfeundt (hereditary friend) as he with all of his power invaded the land and besieged the city of Vienna, put on fire and and along with all churches ornat burned down.

Khlesl was originally Protestant, then converted, influential politician, since 1598 bishop of Vienna, 1615 the first Cardinal in Vienna, he died in 1630, tomb in saint Stephen's cathedral.

However, 1618 is also the beginning of the Thirty Years' War, whereby the construction progress was further delayed.

One hundred years after the destruction of the church, it is still worked on the restoration. 1629 a citizen of Salzburg donates the Märbelsteinpflaster (Salzburg marble) for the sanctuary. The top step in front of the high altar is still made ​​of old stones, the difference with the 1982 renewed stones is clearly visible. A commemorative plaque to the donator from Salzburg is located on the right column at the high altar:

Almighty God in praise, of St. Mary Mother of God in honor, has Florianus Ursprunger, citizen and Gastgeb (host) of Salzburg of present choir the Märbelpflastersteine handed on anno 1629.

A lightning strike shattered the windows and the tracery in 1643: here the weather has beaten in the main church, and both the windows and outmost grids anything shattered. 20 years later is reported a Corpus Christi Brotherhood, to which belongs one third of the population of Mödling.

In a report in 1664 six altars in the Othmar church (and one in the Pantaleon chapel) are enumerated by name. The church may have been thus completed for the most part.

1679 the pleague in Mödling breaks out.

1683 destruction and reconstruction

On 12th and 13th July 1683 suffers Mödling the conquest by the troops of Kara Mustafa. The church is partly destroyed and the vault is damaged.

The population is almost entirely eradicated. Many had sought in the crypt and the Karner (charnel house) refuge and were killed as a plate in front of the church reports. It is believed that, of the approximately 2000 inhabitants, only about 10% have survived, who had hidden in the woods.

After 1683 follows the rapid reconstruction of the church under Marktrichter (equivalent to mayor) Wolfgang Ignaz Viechtl, his home with a commemorative plaque stands on Liberty Square. As can be seen on the board, was Viechtl a miller (on the Fischermühle), so he on the outside of the west wall at high altitude had attached two millstones (see external view).

On 1st September 1688 is the vault restored, the executive master mason Brand for it receives according to Council minutes 1/4 bucket of wine (equivalent to approximately 14 liters). In 1690 the church was inclusively roof and truss restored (year date above the organ).

Baroquisation 18th century

The victory over the Turks initiates the second phase of the history of Othmar church. It is made in Baroque style (1690-1760). The windows are bricked up, the light mysticism of the Gothic becomes less important. The pulpit and seven baroque altars are built (see the high altar, Nepomuk altar, Anne altar, weekday chapel, votive altar). 1727 an organ is built. The hall of the Children of God turns into the throne room of the Heavenly Majesty.

Neo-Gothic restoration from 1875 to 1897.

The elevation of Mödling in 1875 as a city under Mayor Joseph Schöffel induces to a major renovation (1875 - 1897). They want the church according to the zeitgeist (spirit of the times) rebuilt in the neo-Gothic style. To do this, on 6th February 1875 at the request of Mayor Joseph Schöffel a church restoration club is founded.

The in the Baroque period bricked-up windows are laid open. This can be seen clearly on the frescoes on the Anne altar in the south transept. The grave stones lying in the soil are placed on the wall.

The figure niches and canopies on the pillars were replaced (except right behind the high altar). At Anne altar there are for unknown reasons no figure niches.

1904, a second gate is broken. The main entrance is getting a new stem, the in 1773 built Cross chapel is removed.

Renovation 1982 to May 1983

The renovation of 1982 restores the hall church (year date above the organ). The by the transept indicated cross in the ground plan of the church is satisfied that the Baroque interior in this cross takes the place of the stigmata. The liturgical ideas of Second Vatican Council are realized in works of contemporary art (folk altar and ambo).

Supplements

In 2008, the heating system was renewed.

Karner and church

Karner and church of the rest of St. John

Inscription on the laying of foundation stone 1454

Glass window

The glass window bears the inscription

Church restoration Club = 1895

Inscription 1499 (topping-off ceremony)

Buttresses in the garden

Inscription 1509 (vault completion)

Red chalk inscription 1558

Plan in 1610, Karner and Old deserted church

Commemorating plaque 1629

Commemorating plaque to the donor of the Märbelsteinpflaster 1629

Märbelsteinstufe (stone step) 1629 at the High Altar

Engraving after Merian 1649

St. Othmar and Karner

Engraving after Matthäus Merian 1649

Saints in figure niches

Lonely St. Anna - all other figure niches (they stem from the construction period 1454-1523) are empty or do not exist.

Choir stalls detail and consecration cross

Ceiling painting Holy Ghost Hole (1700 - 1750)

Consecration Cross: Twelve Apostle or consecration crosses are in the Othmar church, at those in 1525 at the fair were done prayers

Column

Twelve octagonal central pillars carry the vault

St. Anthony at a column

www.othmar.at/kirchen/st_othmar/st_othmar.html

Hurrah, my CD cabinet finally came from Best Buy! I had kind of a hair-raising experience putting it together, and it's a little bit more rickety than I'd like it to be, but it stands, and it holds everything, so I'm satisfied. It's starting to feel like I actually live in a real big boy's room now (and if I get a chance to buy the bookshelf and chest of drawers I want tomorrow, then I'll have all my essential furniture handled)...

Carol Todd & Princess Snowflake youtu.be/IZVl_C020p8

Elise Estrada Wonder Woman youtu.be/EjWWzGouIeU

 

The Amanda Todd Memorial Service was held at the Red Robinson Theatre in Coquitlam, BC Canada on Nov 18, 2012. The event was a celebration of her life by friends and families of the teenager who committed suicide shortly after making a 9-minute Youtube video using flash cards detailing her tormented existence of being cyber-bullied, blackmailed and emotionally and even physically abused both online and in real-life. Amanda died in October, 2012. She would have been 16 years old on Nov 27, 2012. The video had since then gathered millions of views on Youtube.

 

The celebration began at 1:30Pm and lasted a little over two hours. While a pastor delivered a sermon, friends of Amanda and a teacher went on stage one after the other (sometimes in a group), each gave a short speech to express their love, sadness and sympathy towards the teenager. Many whipped tears as they spoke. The last two persons to give dedications were also two of the most important people in Amanda’s life, her parents Norm and Carol Todd. Norm and carol had been divorced with Amanda living with her mom up until the time of the teenager’s suicide.

 

Princess Snowflake was what Amanda liked her mum to call her. Mother didn’t understand why snowflake at first, so she looked up an urban dictionary and found out that what Amanda referred to was the uniqueness of each snowflake that falls from heaven to earth.

 

In an emotional 18-minute speech, Carol Todd spoke of her life with her daughter, how they have enriched each other. Even the mother admitted she has learned from the daughter who departed way too soon. Carol told of a story about a month before Amanda killed herself. They were walking along a street and Amanda saw a penny on the ground. She flipped the coin over, made a wish and then moved on. When her mother asked her why she didn’t keep the coin, she said someone else might do as she did and the coin would then become a good luck charm. The mother would now take her daughter’s lesson to heart and would do the same when she encounters a coin on the ground.

 

There were three musical performances by Cole Armour, Michaela Slinger and Singer/Songwriter Elise Estrada who went on stage and sang her single “Wonder Woman” live at the Red Robinson Theatre and dedicated it to Amanda Todd as well.

 

Carol Todd’s dedication was full of examples like this that were intimate stories of their lives together. There were joy, humor and laughter among her speech as well, but the ex-Mrs. Todd frequently whipped tears from her eyes and professed to have known which type of Kleenex was the softest.

 

Mr. Todd’s speech was more subdued and he kept his head bowed down most of the time. A day earlier, he had a tattoo done to his left arm with two words ‘Stay Strong’. Amanda was inspired by Demi Lovato, an American pop singer, X-Factor judge and anti-bullying advocate who had a ‘Stay Strong’ tattoo with each word itched on her left and right wrist. Norm and Amanda were supposed to have the tattoo done together, but Norm kept his end of the bargain after his daughter had gone.

 

After all dedications were over, a Todd family video recording of Amanda belting out a Hillary Duff song 'Someone Watching Over Me' was played on the large overhead projection screen for the audience to see. Amanda had desired to become a popular singer and have the world appreciate her talent, but it was only in death that she became famous. To wrap everything up, a slide-show presentation followed which was composed of a montage of family photos of Amanda, her parents and her brother accompanied by music and as well.

 

The media was kept at bay and were restricted to two small backroom booths capable of holding about 15 people each. Those shooting photos and videos found themselves too far back to get any more intimate shots. A mid-section row or two reserved for photographers would have been much appreciated in this writer’s view. Members of the press are a well-behaved bunch and do know how to show respect and honor privacy.

 

The celebration was held inside a show theater that is part of a casino complex, not exactly a church or funeral home. Those in the media who generated awareness and will likely continue to do so for the Amanda Todd legacy should have been given more consideration in making their jobs easier.

 

After the celebration inside the 1,074 seat theater was over, everyone was invited to an outside tent for coffee, cupcakes and other refreshment. Man-made snowflakes surrounded the tent paid tribute to the one whose cut-short life was celebrated on that day.

 

___________________________________________________

 

[Text, Photos & Videos by Ray Van Eng | www.vancouver21.com ]

 

Ray Van Eng is an award-winning photographer, screenwriter, journalist, Internet publisher and movie/video producer. One of his videos is currently on view at the Hava Nagila Exhibit, Museum of Jewish Heritage – A Living Memorial to the Holocaust in New York City.

Marcel de Sano (Marcel Dragusanu )

The newspapers brought the news that a Romanian who settled abroad many years ago committed suicide in a strange and horrible way. Marcel Dragusanu was found dead near Ville d’Avray in his car set on fire. At first it was thought that it was an ordinary accident as his car hit a concrete pillar and the engine exploded. Research police found out that Marcel Dragusanu fixed a rubber tube to the car’s exhaust and giving way, the tube inserted in his mouth, the poisonous gases suffocated him. As he fainted, the car hit the concrete pillar and the engine exploded. Within minutes there was nothing left of the most beautiful Paris car, nor of the most charming adventurer who ever lived.

Marcel Dragusanu chose the original death as was original all his life, putting a sudden end to it, in full force and youth.

In 1914, then a pupil of the Evangelical Lutheran high school in Bucharest, Marcel Dragusanu disappeared one day from home. He embarked on a ship carrying wheat from Constanta to Marseille and crossed la Mediterranean Sea in 14 days without eating anything but crackers and drinking fresh water found in the lifeboat where he stood hidden. Arriving exhausted at Marseille, he barely managed to get out of the boat in a night fog. He came to France with the precise purpose to join the Foreign Legion.

Although he was only 17, Marcel Dragusanu was admitted and passed to the air force where he advanced quickly to the rank of second lieutenant. He was a “hot head” as the French say and achieved several remarkable brave acts. In 1916, at the age of 19, he had on his chest the “Legion of Honor” and “Croix de guerre” medals and he was seven times quoted on the “Order of the day”.

In 1917, when Romania was undergoing difficult days of distress, when we knew nothing of what was going beyond the iron circle in which Mackensen’s armies surrounded us, one fine morning at the primitive airport of the Moldova headquarters landed an airplane with the three colors of France on the wings. It was Marcel Dragusanu, who, risking his life, passed from Thesaloniki on a fighter over the enemy lines and landed safely in Moldova. General Sarrail sent by Marcel Dragusanu , French officer and Romanian citizen, important messages, the first mission of the victory that was on the verge.The compatriots made Marcel Dragusanu an enthusiastic reception. He has been personally decorated by the King Ferdinand I with the “Michael the Brave” medal and was quoted on the “Order of the day”.

The end of the war was a moment of considerable hardship for him. So much accustomed to the exciting atmosphere of the aviation, he no longer understood life than near the fighter with which he had fought in countless air battles. He tried to remain in the army, nevertheless it was not the same. The war was over and his service became common like any other job. So, after six month he resigned from the army with the lieutenant rank. He went to Paris and then to Rome where he dealt intensely with cinema production. At that time Italy was the center of European cinema. He played leading roles in several films along with Francesca Bertini, Pina Menichelli, Lyda Borelli etc. Between him and Lyda Borelli a beautiful romance of love was born which ended with marriage, but that was not to be a too happy one. Lyda Borelli went on a tour in South America and Dragusanu, alone and abandoned by all his friends, fell seriously ill. Fortunately for him, arrived in Italy the great Romanian statesman Take Ionescu who knew the heroic adventurer in Iasi an loved him as a father. He cared of Dragusanu and helped him to go to Paris where just started to assert the film industry of the brothers Nathan, also of Romanian origin. Marcel Dragusanu played no longer; he became director of production and married the beautiful actress Arlette Marchal. Neither this second marriage had to be happy. Dragusanu always wanted more than he had. The American Hollywood film industry was in increasingly large swing. One day he was gone just in the way the 17 years old boy from the Evangelical Lutheran school from Bucharest . Dragusanu disappeared from Paris , after divorcing from Arlette Marchal. Passing the Ocean, the adventurer staid for ten years in Hollywood. Here he became the right-hand man of the great film director Cecil B. de Mille who married his daughter with him. She was a girl of 18 who seemed to come admirably to terms with Dragusanu. This time not he was who left, but the little American who wanted to become at any price a film actress. Dragusanu had his first disappointment. But he was quickly reconciled by a new romance, a fatal one, which led to his ill-fated fact. He accepted to become the great singer Jeanette MacDonald’s “manager” for Europe. Dragusanu fell in love with the singer who responded to his love. They became engaged, but didn’t get married.

Being in Europe, Dragusanu left his fiancée for two weeks in Italy and came to see his parents and relatives in Romania. He came as a silver-haired, entirely Americanized man, his eyes shining an invincible will, a man who earned successes in life. He charmed everybody he met and left some female victims, of which, a cousin, tried to commit suicide. Dragusanu left to fulfill his destiny. The designed marriage with Jeanette Macdonald was over. He was seen in Paris and in fashionable spas driving alongside to a small Siamese woman who followed him everywhere like a faithful dog. This is the most troubled period in his life. And ends with the tragic suicide that nobody is able to explain. Marcel Dragusanu as a heroic adventurer couldn’t support the decay of the times. .

   

Sourse:(foto)- the Marcel de Sano (Marcel Dragusanu)'s nephew private archive

(story)-Romanian Academy Library-Ilustratiunea romana-1936