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Ever wonder about the orange triangle on the subway walls? It's a marker for how far the rear guard should keep watching the platform with his head out the window as the train exits the station
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Montblanc Zemiramis Patron of Arts 1996 fountain pen.
Every detail of the Patron of Art Edition Semiramis is given the same care that the great master craftsmen of ancient Babylon were famous for. The barrel of Edition 4810, made of black precious resin, is surrounded by delicate gold-plated fretwork.
On Edition 888 this fretwork is made of 750 solid gold, emphasised by exquisite inlays of red enamel lacquer. An inlay of the heraldic animal of Ishtar decorates the elegant, elaborately embellished clip, which in Edition 888 is finished off by an approximately 0.2-carat diamond. With its delicate engraving, the 18K gold nib recalls the great era of Semiramis.
The politically astute Queen Semiramis is responsible for uniting the two countries of Babylon and Assyria to create one of the most fascinating empires of the ancient world.
Semiramis, as a lover of fine arts and patron of Nabu, the tutelary deity of the scribes, ordered the building of several palaces and monuments. It was under her rule that the gigantic Gate of Ishtar and the legendary second Wonder of the World – the Hanging Gardens of Babylon – were created.
Joan Chalmers - Canada obituary.
www.theglobeandmail.com/arts/joan-chalmers-turned-philant...
Peter Caldwell has a favourite story about Joan Chalmers. Back in the 1980s, when he was running the now-defunct Arts Foundation of Greater Toronto, he drew up a list of the foundation's board members and their occupations. After describing this vice-president of such-and-such a bank, and that partner in so-and-so's law firm, he came to the name "Joan Chalmers" and didn't know what to write. The wealthy lady didn't have an official job, let alone a job title, so finally he settled for "arts patron."
When she read that label next to her name, Ms. Chalmers – whom the painter Charles Pachter once called a cross between Vanessa Redgrave and Annie Oakley – rounded on Mr. Caldwell and let him have it with both barrels. "What?" she barked. "Arts patron?" A young Mr. Caldwell, shocked, asked how he'd offended her. "I'm not an arts patron," she told him bluntly, "I'm an arts activist!"
Ms. Chalmers, who died Dec. 2 in Toronto at the age of 88 from injuries suffered in a fall, was much celebrated for her philanthropy, channelling millions of dollars toward Canada's artists and arts institutions; but she did far more than just dash off cheques with multiple zeroes. "She had very strong ideas about what she wanted to support," said Mr. Caldwell, now director and CEO of the Ontario Arts Council, "and she put her money where her mouth was."
Often it was "first money." Ms. Chalmers, like her legendary father, Floyd S. Chalmers, loved to take a risk on new arts projects, making the initial contribution and urging public and private funders to follow suit. She saw it as her duty to help build Canadian arts and culture and she approached her self-imposed role with a missionary's zeal.
The late Urjo Kareda, long-time artistic director of Toronto's Tarragon Theatre, wrote of once seeing Ms. Chalmers dive into a gathering of dignitaries, politicians and bureaucrats, right hand extended, and work the room tirelessly, like a great ambassador. As she had explained to Mr. Kareda, "there's a lot of work to be done here for the arts."
It wasn't just the arts, either, that benefited from her activism. In the 1990s, she and her partner, Barbra Kate Amesbury, staged a touring exhibition dedicated to battling breast cancer. That mix of art and fundraising stirred up some controversy, as did a much-publicized decision in 1996 to withdraw financial support from the Ontario Arts Council over a perceived excess of bureaucracy. The rift with the OAC was soon healed, but it served as a reminder that Ms. Chalmers's enormous generosity came with a clear purpose: it was meant to help artists, not shore up administrators.
Yet Ms. Chalmers was almost always, to use a Shakespearean phrase, "in the giving vein." The trait was in her blood. She was the child of serial philanthropists who lavished their time and energy on the arts even before they came into serious money.
Floyd Chalmers, a go-getting newspaper editor who rose to become president of the Maclean Hunter magazine empire, and his wife Jean (née Boxall), were tireless supporters of their country's burgeoning arts scene from the 1930s onwards, helping to establish the Canadian Opera Company, the Toronto Symphony Orchestra and the Stratford Festival, to list only a few now-august institutions.
Margaret Joan Chalmers, their second child and only daughter, was born May 30, 1928 in Toronto. From girlhood on she shared her mother's love of fine craftsmanship and later fondly remembered that her first job, at age 14, was helping at the downtown shop run by Ontario's craft guild. She studied interior architecture and design at what was then the Ontario College of Art, graduating in 1948. Throughout the 1950s and early 1960s, she worked as an art director for magazines, notably Canadian Homes and Gardens, Chatelaine and other titles published by Maclean-Hunter – although there was no nepotism involved; her father was initially unaware that she'd been hired.
In 1964, however, the family's status abruptly changed from well-off to rich. That year, Maclean-Hunter went public and Mr. Chalmers, who had sold half of his 22-per-cent share in the company's stock, received $1.7-million (about $13-million in today's dollars). That's when the serious giving began.
Money was funnelled into the family's recently established Chalmers Foundation and dispersed widely to arts groups in Toronto and across the country. Ms. Chalmers left the magazine business and devoted herself to such new causes as the founding of Toronto's Young People's Theatre and – her special passion – advocating for the crafts community. She not only oversaw the creation in 1976 of the Ontario Crafts Council, she also bought a building for its headquarters.
"She really took a leadership role in the craft sector," said Emma Quin, the current CEO of the council, now called Craft Ontario. "She wanted to bring more professionalism to it and help members develop their business skills."
In 1973 the Chalmers family handed over the administration of its foundation funds to the Ontario Arts Council. The wide-ranging Chalmers Awards for Creativity and Excellence in the Arts, launched the year previously, became one of their most prominent contributions to the national arts scene. They included the annual $25,000 Floyd S. Chalmers Canadian Play Award, which bolstered the careers of many significant playwrights, from David French to Djanet Sears.
The prolific George F. Walker won a record number of eight awards before they were discontinued in 2001. Ms. Chalmers was "a gracious strong woman with a real twinkle in her eye," Mr. Walker recalled. "She asked me once how many of my children had their educations paid for by the foundation. I told her all of them."
Ms. Chalmers took great pleasure in such news. As she stated in Iris Nowell's 1996 book about Canadian female philanthropists, Women Who Give Away Millions, one of her goals was "helping make lives better for creative people in this country."
Early on, Ms. Chalmers preferred to keep her arts activism behind the scenes. That began to change when she met Ms. Amesbury in the 1980s. Ms. Amesbury was formerly Bill Amesbury, a saucy singer-songwriter who had enjoyed some minor hits on the Canadian pop charts in the 1970s. After re-emerging as Barbra Amesbury following sex-reassignment surgery, she met Ms. Chalmers at a Christmas party in the mid-1980s. "I may have been a bad influence on her," Ms. Amesbury said with a laugh. She came to play the hellion to Ms. Chalmers's "patron saint."
As a duo, their most publicized project was Survivors, In Search of a Voice: The Art of Courage, in which they commissioned 24 Canadian female artists to create works based on the stories of some 100 breast-cancer survivors. The resulting show opened at the Royal Ontario Museum in Toronto in 1995, drawing huge crowds but also some criticism for what was deemed to be "victim art" and tensions when Ms. Chalmers and Ms. Amesbury had a falling-out with the museum's management over costs.
The pair ended up taking the travelling installation out of galleries and sending it to large shopping malls throughout Canada and the U.S. Used as a vehicle to raise funds for breast cancer awareness and research, it became, in Ms. Amesbury's words, "the AIDS quilt for the cancer movement."
Ms. Amesbury also encouraged Ms. Chalmers to commission art for her own pleasure – and, of course, to encourage others to do the same. In 1990, the couple bought a home on Chestnut Park in Toronto's affluent Rosedale neighbourhood and spent close to $2-million completely renovating it with custom-made fixtures and furnishings by Canadian artists and craftspeople. Among its striking features were a pair of 14-foot-high, curved bronze doors created by one of Ms. Chalmers's favourite craftsmen, Gord Peteran.
"I got called over to Chestnut Park and Joan was marching around in her nightgown," Mr. Peteran remembered with amusement. "She showed me two giant holes in the walls and said, 'Fill those! Do something wonderful!'"
The home became a showplace and a centre for arts fundraisers. Ms. Chalmers lent it to such favourite causes as the ballet, the opera and the Glenn Gould Foundation. "Maureen Forrester did a concert in the living room," Ms. Amesbury said.
Ms. Chalmers sold the place in 1994, but there were other impressive homes, and not just in Toronto. They ranged from a farm in Mono Mills, Ont., to a house next door to Hollywood legend Claudette Colbert in Speightstown, Barbados. Ms. Colbert was a standoffish neighbour until Ms. Chalmers, an expert gardener, resurrected the movie star's dying bougainvillea vine. "Claudette fell in love with Joan after that," Ms. Amesbury said. "She could do no wrong." Ms. Chalmers and Ms. Colbert remained fast friends until the latter's death in 1996.
The year prior, Ms. Chalmers herself suffered a stroke, which marked the start of serious health problems. She eventually moved into a luxurious retirement residence, Hazelton Place, in 2006. She held court there surrounded by art and her many honours, which included companion of the Order of Canada, member of the Order of Ontario and the international Montblanc de la Culture Arts Patronage Award. As she grew frail, Mr. Peteran fashioned her another piece of practical art – a handmade cane.
Ms. Chalmers was predeceased by her parents, her brother, engineer and philanthropist Wallace Chalmers, and her sister-in-law, Clarice Chalmers. She is survived by her partner, Ms. Amesbury. There will be a private burial in Toronto's Mount Pleasant Cemetery, where the family rests, and Ms. Amesbury is planning to hold a wake in the spring, in the same celebratory spirit as the old Chalmers Awards.
It was during a luncheon for those awards, on her 70th birthday in May, 1998, that Ms. Chalmers performed one of her most memorable acts of generosity. After handing out the previously announced prizes, she suddenly began dispensing large cheques to 21 arts organizations in a dizzying display of spontaneous philanthropy. In 17 minutes, she gave away $1-million. The unwary recipients were gobsmacked and profoundly grateful for this reverse birthday gift. As they thanked her, Ms. Chalmers smiled through her tears.
"There was great joy in it," said Ms. Amesbury, summing up both that day's surprise give-away and Ms. Chalmers's lifelong habit of giving. "I think for Joan, that was how she felt loved."
Annie Fratellini - Germany:
Annie Fratellini (14 November 1932 – 1 July 1997) was a French circus artist, singer, film actress and clown.
She was born Annie Violette Fratellini on 14 November 1932, in Algiers, French Algeria, where her parents, who were circus performers, were touring. She was the fourth generation of one of Europe's most illustrious clown dynasties, the Fratellini Family, a French circus family of Italian descent. Her father was Victor Fratellini, a clown and acrobat; her mother, Suzanne (née Rousseau), was the daughter of Gaston Rousseau, the director of the Cirque de Paris, a huge circus building located Avenue de la Motte-Picquet in Paris that was active from 1906 to 1930. Her grandfather was Paul Fratellini, one of the Fratellini brothers, the legendary clown trio that was the Toast of Paris (and Europe) between the two world wars.
Although she made her debut in the ring at age 13 at the famous Cirque Medrano in Paris, she eventually ran away from the circus when she was 18 years old, and begun a music-hall and recording career as a musician and singer. She also became a movie actress, appearing notably in 1965 in La Métamorphose des cloportes a film directed by Pierre Granier-Deferre (1927–2007), whom she had married in 1954. They had one daughter, Valérie.
In 1969, she starred in Pierre Étaix's Le grand amour. They fell in love and married that same year. Pierre Étaix (1928–2016), who had been a comedian and Jacques Tati's assistant before becoming a filmmaker himself, had a passion for the circus and clowns. Annie Fratellini had an inherited talent for comedy, and Pierre Étaix convinced her to take it seriously. Together, they created a classic European clown duo in which Étaix was the Clown to Fratllini's Auguste (the comic character of the duet). They made their debut on tour with the French Cirque Pinder.
In 1975, Étaix and Fratellini opened the École Nationale du Cirque, one of Paris's (and Europe's) first two professional circus schools, and created the Nouveau Cirque de Paris, an intimate, high-end traveling circus that was the performing arm of the school, and in which they regularly performed their act. Pierre Étaix and Annie Fratellini divorced in 1987, and Annie continued to run the school and the circus, performing her clown act with her daughter, Valérie. The school has become the Académie Fratellini, one of France's two major state-sponsored circus schools.
Annie Fratellini died from cancer on 1 July 1997, at Neuilly-sur-Seine and is buried at the Cimetière de Montmartre in Paris, France, near the other members of her illustrious family.
Joseph Hotung - Hong Kong
www.flickr.com/photos/77903093@N00/26041364181/in/photoli...
Sir Joseph Hotung is a successful businessman, a knowledgeable collector of Chinese art and a generous philanthropist. Born in China, schooled in Shanghai and Tianjin, he completed his higher education in the USA. He later received an LLB from the University of London external programme. Having initially taken up employment in Marine Midland Bank, New York, he started his own business in Hong Kong. He subsequently served on the boards of HSBC and HSBC Holdings as a non-executive director.
Throughout his career Sir Joseph Hotung has actively participated in public and community affairs in Hong Kong and in London. Among his many and varied positions he has acted as Council Member at the University of Hong Kong and served as Chairman of the Arts Development Council, Hong Kong and as a member of the SOAS Governing Body.
Sir Joseph is an acclaimed and knowledgeable collector of Chinese art, especially Chinese jades, porcelain, bronzes and Chinese Ming furniture. He has served on a number of boards and committees of several major international museums such as the Metropolitan Museum of Art in New York where he is now Trustee Emeritus and a life fellow; the Freer Gallery in Washington D.C. where he is an Honorary Member of the Visiting Committee, and at the British Museum as a Trustee from 1994-2004 and where he has made possible the construction of new galleries, including the Joseph E. Hotung Gallery of Oriental Antiquities.
Through his interests, knowledge and generous support, Sir Joseph is an outstanding friend and ambassador for SOAS. His major research initiatives at the School include a project on human rights in China, and the Sir Joseph Hotung Programme in Law, Human Rights and Peace Building in the Middle East in 2003, which continues to this day. For his contribution and participation in many educational and governmental organisations and his numerous charitable activities, Sir Joseph was knighted by Queen Elizabeth in 1993. He was awarded an Hon. DLitt at the University of Hong Kong in 1997 and an Hon. DSc (Economics) at the University of London in 2003.
Giulia Maria Mozzoni Crespi - Italy
She has always been actively involved in preserving our Cultural and Environmental Heritage.
After her publishing activity (she was co-owner of the Corriere della Sera) in 1975, together with Renato Bazzoni, Alberto Predieri and Franco Russoli, she founded FAI (the Italian Environmental Organization) based on the English National Trust model. She became its President, closely supervising the institutional enterprises and the concrete work that FAI performs to save from abandonment and deterioration precious Italian testimonies of artistic, historic and naturalistic interest entrusted to FAI by donations and bequests.
Since 1965, Giulia Maria Mozzoni Crespi has also carried out a great deal of work as a national board member of Italia Nostra and in the Milan Section, where she ran the Environmental Education sector for 15 years, organizing training courses for teachers and students.
For 25 years, assisted by her son, she has been at the helm of an agricultural enterprise in the Padana plains that practices the Biodynamic Agricultural method, in which the use of pesticides, weed killers and artificial chemical fertilizers is abolished.
She works with the Biodynamic Agricultural Association to organize conventions and also coordinates courses in her farm that cover different topics such as health, diet (including alternative cures for cancer), agriculture, gardening, horticulture, biodynamic fruit-growing, the philosophy of life, artistic activities, etc …
Together with the other conservationist associations, she campaigns for the preservation and protection of the Italian artistic, historical and landscape heritage and intervenes on subjects of national interest regarding these matters.
So Kuramoto - Japan
Kuramoto Sou
From DramaWiki
Kuramoto Sou4 Recognitions:
Profile:
Name: 倉本聰 (くらもと そう)
Name (romaji): Kuramoto Sou
Real Name: 山谷馨 / Yamaya Kaoru
Profession: Screenwriter
Birthdate: 1935-Jan-01
Birthplace: Tokyo, Japan
Star sign: Capricorn
TV Shows:
Yasuragi no Sato (TV Asahi, 2017)
Oyaji no Senaka (TBS, 2014, ep3)
Kikoku (TBS, 2010)
Kaze no Garden (Fuji TV, 2008)
Haikei, Chichiue-sama (Fuji TV, 2007)
Yasashii Jikan (2005)
Kawa, Itsuka Umi e (2003)
Kita no Kunikara (1982-3) (drama series, 8 specials up to 2002)
Aniki (TBS, 1977)
Zenryaku, Ofukuro-sama 2 (1976)
Zenryaku, Ofukuro-sama (1975)
Movies[edit]
Umi e -See You- (1988)
Recognitions:
2nd Tokyo Drama Awards: Best Screenplay for Kaze no Garden
External Links:
Japanese Wikipedia
Paloma O’Shea - Spain
Paloma O'Shea y Artiñano
DOB: February 19, 1936 (age 84). Guecho, Biscay, Spain
Nationality: Spanish
Occupation: President of the Albéniz Foundation
Spouse(s): Emilio Botín
Children: 6, including Ana Patricia
Parent(s): José O'Shea Sebastián
María Asunción Artiñano Luzárraga[1]
Paloma O'Shea Artiñano,
1st Marchioness of O'Shea,[2] (born 1936), is a pianist, patron of the arts,[3] founder and current president of the Reina Sofía School of Music and founder and president of the Albéniz Foundation, which organizes the Paloma O'Shea Santander International Piano Competition in Santander (Spain).
Paloma O'Shea was born in Bilbao suburb Las Arenas, Biscay, Spain, a daughter of José O'Shea y Sebastián de Erice(descended from Irishman William O'Shea who came to Spain in the 18th century) and Basque María de la Asunción de Artiñano y Luzarraga, married at Concepción, Madrid, on 2 May 1935.[4]She started studying piano in 1941 in Bilbao and later moved to France to further her music studies.[2] At age 15 she won the Primer Premio Fin de Carrera and performed as soloist with the Bilbao Symphony Orchestra.[5] Several years later she married Emilio Botín, the previous Executive Chairman of Grupo Santander and devoted herself to promoting classical music in Spain.[5]
In 1972 she founded the Concurso de Piano de Santander, which was later named after her and in 1991 founded the Reina Sofía School of Music,[2] a private music school, now one of the leading music schools in Spain.
She was given the title of Marchioness of O'Shea by the King of Spain in 2008,[2]the Légion d'honneur of France,[3] the gold medal of the Spanish Institute in New York and the Picasso Award of the UNESCO.[3] She has 6 children and divides her time between Madrid and Santander.
Contents:
Professional career:
Her professional activity has always been linked to the music world, its beginning having taken place in 1972 with the inception of the Paloma O'Shea Santander International Piano Competition. She has never stopped developing her initiatives ever since, through world-scale activities aimed at the modernization of the musical life in Spain:
1972: Paloma O'Shea Santander International Piano Competition
1987: Albéniz Foundation
1989: Isaac Albéniz Library and Research Centre
1991: Reina Sofía School of Music
1998: Yehudi Menuhin Prize to the Integration of the Arts and the Education.
2000: MagisterMusicae.com, which provides online music education.
2001: Encounter of Santander "Music and Academia".
2005: International Chamber Music Institute of Madrid.
2010: Classicalplanet.com.
Albéniz Foundation:
The Albéniz Foundation is the cultural institution that has been encouraging, managing and coordinating these programs for more than twenty years and the instrument that has allowed Paloma O'Shea to reunite private and public efforts altogether in a common project of community service. The impact and importance of these activities has been recognized many times by Spanish and international institutions. This recognition took place for the first time with the Ribbon of the Order of Queen Isabella I of Castile. In 1988, she received the Medal of Honor of the San Fernando Royal Academy of Fine Arts and in 1994 the Picasso Medal of the UNESCO to her contribution to the cultural understanding between countries and to her dedication to the promotion of young artists. She has also received the Heraldic Order of Christopher Columbus, of the Dominican Republic, the Golden Medal of the Spanish Institute of New York and in 1996 the Montblanc Prize of Culture. In 1998, because of an agreement of the Counsel of Ministers, Paloma O'Shea received from the hands of Their Majesty the Kings of Spain the Golden Medal to the Merit in Fine Arts. She has also been nominated by the Regional Government of Cantabria "Adoptive Daughter", in 2004 she was nominated Chevalier de la Légion d'Honneur by the French government and in 2005 she was bestowed the Culture Prize of the Community of Madrid. A year later she was awarded with the Honor Medal of the Manuel de Falla Archive, "Adoptive Daughter" of Santander and Honorary Fellow title of the Royal Academy of Music in London. In 2009, the Madrid city council bestowed her its Golden Medal.
Paloma O'Shea Santander International Piano Competition:
Paloma O'Shea's "Foundations", in the words of Enrique Franco, had started in 1972 with the Santander Piano Competition, that very soon recollected international fame and relevance, as it is demonstrated by its entering in 1976 in the International Competitions Federation, based in Geneva. Today, after almost forty years of existence, this prize is a coveted one, to which opt the most talented young pianists. It was precisely the development of the Competition what woke in Paloma O'Shea the idea of an improvement of the musical training in Spain. Spanish pianists had problems to get to the final phases of the Competition and the reason was not their talent, but the few opportunities they had to reach a higher level of education. That was the inception of the piano masterclasses offered in Santander by important soloists and pedagogues, in partnership with Menéndez Pelayo International University. This isolated series of lessons gave place to a regular and broader call for Summer Courses, celebrated each year in Santander and including instruments other than piano.
Santander Encounter "Music and Academia":
This teaching progression in Santander had its climax in July 2001 with the foundation of the Santander Encounter "Music and Academy". Each month of July the Encounter encourages the coexistence of important maestri and young musicians coming from the best European Schools. It also mixes classrooms and stages, filling Santander and Cantabria with music with 60 public concerts and more than 500 hours of masterclasses.
Reina Sofía School of Music:
Paloma O'Shea, Queen Sofía and the mayor of Madrid, Manuela Carmenaattend a meeting of the Board of Trustees of the School.
After the experience gained at the Competition, it was a necessity to create a permanent center in Spain with the highest international level. To make this ideal a reality, Paloma O'Shea managed to get the support of important artistic personalities including Alicia de Larrocha, Zubin Mehta, Lorin Maazel, Yehudi Menuhin and Mstislav Rostropovich. HM the Queen Sofía, knowing the necessities and lacks of the Spanish musical education, didn't hesitate in giving her full support to such a project. Today, the Reina Sofía School of Music counts on the most wanted Professors of each instrument and therefore with the most talented international students. After twenty years of temporary location in Pozuelo de Alarcón, the School was transferred in autumn 2009 to its new location, designed by the architect Miguel Oriol and built by Albéniz Foundation. It is an emblematic building, located in the Plaza de Oriente in Madrid, next to the Royal Palace and Royal Theater. Its interior offers all the facilities that requires a centre of musical excellence, including the most advanced technological systems and a superb Auditorium with 450 seats that has already become a cultural heart in downtown Madrid.
The Reina Sofía Music School has always aimed at starting educational projects within an international focus, in order to favour mutual enrichment and an exchange of music traditions. In these ambitious initiatives such as the Encounter, virtual music school Magister Musicae, Harmos Project or Yehudi Menuhin Prize, the School has always worked side by side with the most prestigious centres in Europe.
Sir Ernest Hall - UK
Ernest Hall (businessman)
Language: English
Sir Ernest Hall OBE (born 19 March 1930) is an English businessman, known for his restoration of Dean Clough Mills, Halifax; pianist, and composer.
Sir Ernest Hall
Born: 19 March 1930 (age 89)[1]
Bolton, Greater Manchester, Lancashire, England
Nationality: English
Occupation: Entrepreneur and musician
Known for: Restoration of Dean Clough Mills
Children: 5
Contents: Early life and education:
Hall was born in Bolton, Greater Manchester[2] in 1930.[3] He was educated at Bolton College Grammar School and the Royal College of Music.[1]
Career:
Hall made his first fortune in textiles. He then sold real estate through the Mountleigh Group. In 1983, Hall sold his company for £40 million and then invested £20 million in the Dean Clough former carpet factory site.[4] In 1983, he led a consortium which purchased a disused carpet mill complex, Dean Clough Mills, and converted it into an arts, business, design and education complex.[5][6] While in his 70s, he recorded the complete piano works of Frédéric Chopin.[2]
He was appointed an Officer of the Order of the British Empire (OBE) in the 1986 Birthday Honours and knighted in the 1993 Birthday Honours.[1]
Show business:
He appeared as a "castaway" on the BBC Radio 4 programme Desert Island Discs on 26 April 1998,[7] and on the Radio 3 programme Private Passions on 18 September 2005.[2]
Residence:
Hall has homes in Lanzarote and in France.[8]
Autobiography:
His autobiography, How to Be A Failure and Succeed, was published in 2008.[9]
Personal life:
In 1951, Hall married firstly June Annable (died 1994), and had two sons and two daughters. He married secondly in 1975 Sarah Wellby, with whom he has a third son.[1]
In 2009, he revealed that he was in a romantic relationship with his long-time friend, the cookery writer Prue Leith.[10]
Bibliography:
—— (2008). How to Be A Failure and Succeed. Book Guild Publishing. ISBN 978-1846241635.
Tony Randall - USA
www.flickr.com/photos/27353948@N05/2554032384/in/photolis...
en.m.wikipedia.org/wiki/Tony_Randall
Anthony Leonard Randall[1] (born Aryeh Leonard Rosenberg; February 26, 1920 – May 17, 2004) was an American actor, comedian and singer. He is best known for his role as Felix Unger in a television adaptation of the 1965 play The Odd Couple by Neil Simon.[2][3]In a career spanning about six decades, Randall received six Golden Globe Awardnominations and six Primetime Emmy Award nominations (winning one).
Tony Randall
1976 Tony Randall.jpg
Randall in 1976
Born: Aryeh Leonard Rosenberg
February 26, 1920
Tulsa, Oklahoma, U.S.
Died: May 17, 2004(aged 84)
New York City, New York, U.S.
Burial place: Westchester Hills Cemetery, Hastings-on-Hudson, New York, U.S.
Education: Northwestern University
Occupation: Actor, comedian and singer
Years active: 1940s–2003
Spouse(s)
Florence Gibbs
(m. 1938; her death 1992)
Heather Harlan
(m. 1995; his death 2004)
Children: 2
Contents
Biography:
Early years:
Randall was born to a Jewish family, in Tulsa, Oklahoma, the son of Julia (née Finston) and Mogscha Rosenberg, an art and antiques dealer.[4]
He attended Tulsa Central High School.[5]
Randall attended Northwestern Universityfor a year before going to New York Cityto study at the Neighborhood Playhouse School of the Theatre. He studied under Sanford Meisner and choreographer Martha Graham. Randall worked as an announcer at radio station WTAG in Worcester, Massachusetts.[6] As Anthony Randall, he starred with Jane Cowl in George Bernard Shaw's Candidaand Ethel Barrymore in Emlyn Williams's The Corn Is Green.
Randall then served for four years with the United States Army Signal Corps in World War II, including work at the Signal Intelligence Service.[7]:207 After the war, he worked at the Olney Theatre in Montgomery County, Maryland before heading back to New York City.
In the 1940s, one of his first jobs was playing "Reggie" on the long-running radio series I Love a Mystery.
Broadway:
In 1946, Randall was cast as one of the brothers in a touring production of Katharine Cornell's revival of The Barretts of Wimpole Street.[8]
Randall then appeared on Broadway in Cornell's production of Antony and Cleopatra(1947–48) alongside Cornell and a young Charlton Heston and Maureen Stapleton.
He was in Caesar and Cleopatra (1949–50) with Cedric Hardwicke and Lilli Palmer.
Randall also began appearing on television, notably episodes of One Man's Family.
Mr Peepers:
Tony Randall's first major television role was as a history teacher, Harvey Weskit, in Mister Peepers (1952–1955). He continued to guest star on other shows such as The Gulf Playhouse (directed by Arthur Penn), The Pepsi-Cola Playhouse, Kraft Theatre, The Motorola Television Hour, Armstrong Circle Theatre, Studio One in Hollywood, Appointment with Adventure, and The Philco-Goodyear Television Playhouse.
Randall replaced Gig Young in the Broadway hit Oh, Men! Oh, Women! (1954).
Inherit the Wind:
Randall's first major role in a Broadway hit was in Inherit the Wind (1955–57) portraying Newspaperman E. K. Hornbeck (based on real life cynic H. L. Mencken), alongside Ed Begley and Paul Muni.
On television he was in Heaven Will Protect the Working Girl (1956) co-written by Neil Simon. He guest starred on The Alcoa Hour.
Film Star:
Randall's success in Inherit the Wind led to film offers and his first significant big-screen role in Oh, Men! Oh, Women! (1957). It was made at 20th Century Fox who promoted Randall to stardom with Will Success Spoil Rock Hunter? (1957) alongside Jayne Mansfield. He had one of the leads in No Down Payment (1957).
In 1958, Randall played the leading role in the Broadway musical comedy Oh, Captain!, taking on a role originated on film by Alec Guinness. Oh, Captain! was a financial failure, but Randall received a Tony Award nomination for his dance turn with prima ballerina Alexandra Danilova.
Randall was in Westinghouse Desilu Playhouse, Goodyear Theatre, The United States Steel Hour, Sunday Showcase and Playhouse 90.
Doris Day and Rock Hudson:
Randall co-starred with Debbie Reynolds in The Mating Game (1959) at MGM. He was in a huge hit with Pillow Talk (1959) supporting Doris Day and Rock Hudson; he would reunite with Day and Hudson for two more films.
He then starred in an NBC-TV special The Secret of Freedom, which was filmed during the summer of 1959 in Mount Holly, New Jersey, and broadcast on the network during the fall of 1959 and again in early 1960. On TV he was also in The Man in the Moon (1960) co-written by Mel Brooks.
Randall was top billed in MGM's The Adventures of Huckleberry Finn (1960), then had a Pillow Talk style support role in Let's Make Love (1960) with Marilyn Monroe and Yves Montand and Lover Come Back (1961) with Hudson and Day.
Randall continued to guest on TV shows including General Electric Theater and Checkmate. In 1961 Randall played a highly dramatic role in "Hangover," an episode of The Alfred Hitchcock Hour in which he portrayed an alcoholic business executive who strangles his wife in a drunken rage.[9]
He starred in a TV adaptation of Arsenic & Old Lace (1962), and had big screen leading roles in Boys' Night Out (1962), and Island of Love (1963).
Randall starred as nearly all of the leading characters in the 1964 classic film 7 Faces of Dr. Lao, which was based on The Circus of Dr. Lao by Charles G. Finney. In addition to portraying and voicing the eponymous 7 Faces (Dr. Lao, the Abominable Snowman, Merlin, Appolonius of Tyana, The Giant Serpent, Pan, and Medusa), Randall also appeared without makeup in a two-second cameo, as a solemn spectator in the crowd, for a total of 8 roles in the film. The film received an Oscar for William J. Tuttle's makeup artistry.
He had the lead in The Brass Bottle (1964) and made one last film with Hudson and Day, Send Me No Flowers (1965).
Randall had the lead in Fluffy (1965), a comedy about a lion; The Alphabet Murders (1965), playing Hercule Poirot for Frank Tashlin; Our Man in Marrakesh (1966), as a secret agent; and Hello Down There (1969).
Randall returned to Broadway in UTBU (1966) which only had a short run. He was in the TV movie The Littlest Angel (1969).
The Odd Couple:
Randall with Jack Klugman in a publicity photo of The Odd Couple, 1972
Randall returned to television in 1970 as Felix Unger in The Odd Couple, opposite Jack Klugman, a role lasting for five years. The names of Felix's children on The Odd Couple were Edna and Leonard, named for Randall's sister and Randall himself.
In 1974, Randall and Jack Klugman appeared in television spots endorsing a Yahtzee spinoff, Challenge Yahtzee. They appeared in character as Felix and Oscar, and the TV spots were filmed on the same set as The Odd Couple.
During the series run he had a small role in Everything You Always Wanted to Know About Sex* (*But Were Afraid to Ask) (1972).
In 1973, he was originally hired to play the voice of Templeton the gluttonous rat in Charlotte's Web, but was replaced at the last minute by Paul Lynde, due to his voice sounding too sophisticated and the director wanting Templeton to have a nasal voice.
The Tony Randall Show:
From 1976–78, he starred in The Tony Randall Show, playing a Philadelphia judge. He had small roles in Kate Bliss and the Ticker Tape Kid (1978), Scavenger Hunt (1979), and Foolin' Around (1980).
Love, Sidney:
Randall starred in Love, Sidney from 1981 to 1983. In the TV movie that served as the latter show's pilot, Sidney Shorr was written as a gay man, but his character's sexuality was made ambiguous when the series premiered. Randall refused to star in any more television shows, favoring the Broadway stage as his medium.
He did star in the TV movies Sunday Drive (1986) for Disney, Save the Dog! (1988), and The Man in the Brown Suit (1989). From October 30 to November 2, 1987, Randall hosted the free preview of HBO's short-lived premium channel Festival.[10]
In 1989 he returned to Broadway as a replacement in M. Butterfly.
National Actors Theatre:
In 1991, Randall founded the National Actors Theatre (ultimately housed at Pace Universityin New York City. Their productions included The Crucible (1991), A Little Hotel on the Side(1992), The Master Builder (1992), The Seagull (1992), Saint Joan (1993), Three Men on a Horse (1993), Timon of Athens (1993), The Government Inspector (1993), The Flowering Peach (1994), Gentlemen Prefer Blondes (1994), The School for Scandal (1995), Inherit the Wind (1996), and The Gin Game (1997). He also did a production of The Sunshine Boys(1997) with Klugman which was a big success.
In September 1993, Randall and Jack Klugman reunited in the CBS-TV movie The Odd Couple: Together Again reprising their roles. The story began when, after Felix ruined plans for his daughter Edna's wedding, his wife Gloria threw him out of the house for 11 days, which left him no choice but to move back in with Oscar and to help him recover, getting him back in shape after throat cancer surgery left his voice very raspy.
Randall in 2001:
Randall's later stage productions included Night Must Fall(1999) and Judgment at Nuremberg (2001).
Periodically, he performed in stage revivals of The Odd Couple with Jack Klugman including a stint in London in 1996. Later film roles included Fatal Instinct (1994) and Down with Love (2003).
Randall's last appearances on stage as an actor were in The Resistible Rise of Arturo Ui (2002) and Right You Are(2003).
Guest appearances:
On September 4, 1955, Randall and Jack Klugman appeared together with Gena Rowlands in the episode "The Pirate's House" of the CBS anthology series, Appointment with Adventure.
Randall was a frequent guest on The Tonight Show Starring Johnny Carson and often spoke of his love of opera, saying it was due in no small part to the salaciousness of many of the plotlines. He also admitted to sneaking tape recorders into operas to make his own private recordings. He chided Johnny Carson for his chain-smoking and was generally fastidious. At the time of his death, Randall had appeared as a guest on The Tonight Show105 times, more often than any other celebrity.
Randall appeared frequently on What's My Line?, Password, The Hollywood Squares, and the $10,000 and $20,000 Pyramids. He also parodied his pompous image with an appearance as a "contestant" on The Gong Show in 1977.
First aired on October 11, 1980, Randall was a guest star on the 5th and final season of The Muppet Show. This was the 100th episode of the show.
Randall, along with John Goodman and Drew Barrymore, was one of the first guests on the debut episode of Late Night with Conan O'Brien on September 13, 1993. He would also appear in Conan's 5th Anniversary Special with the character PimpBot 5000. Randall was a frequent guest as well on both of David Letterman's late-night shows Late Night with David Letterman and the Late Show with David Letterman, making 70 appearances, according to his obituary in The Washington Post; Letterman said that Randall was one of his favorite guests, along with Regis Philbin.
On November 7, 1994, Randall appeared on the game show Jeopardy!, as part of a Special Edition Celebrity Jeopardy! episode playing on behalf of the National Actors Theatre. He came in second place after General Norman Schwarzkopf Jr. and before Actress Stefanie Powers, with a final score of $9,900.[11]
Other creative activities:
In 1973, Tony Randall and Jack Klugman recorded an album called The Odd Couple Singsfor London Records. Roland Shaw and The London Festival Orchestra and Chorus provided the music and additional vocals.[12] The record was not a chart-topper but is a highly sought-after item for many Odd Couple fans.[13] Randall and Klugman also collaborated for a series of television commercials for Eagle Brand snacks, which can be viewed on YouTube.
A noted raconteur, Randall co-wrote with Mike Mindlin a collection of amusing and sometimes racy show business anecdotes called Which Reminds Me, published in 1989.
In keeping with his penchant for both championing and mocking the culture that he loved, during the Big Band-era revival in the mid-1960s, he produced a record album of 1930s songs, Vo Vo De Oh Doe, inspired by (and covering) The New Vaudeville Band's one-hit wonder, "Winchester Cathedral". He mimicked (and somewhat exaggerated) the vibratostyle of Carmen Lombardo, and the two of them once sang a duet of Lombardo's signature song "Boo Hoo (You've Got Me Crying for You)" on The Tonight Show.
Activism:
Randall was an advocate for the arts. During the summer of 1980, he served as the celebrity host of the New York Philharmonic Orchestra's concerts in Central Park, New York City.
He was politically liberal. During the U.S. presidential primaries in 1972, he appeared as the featured celebrity at numerous fundraising house parties for Democratic Party candidate George McGovern.[14]
Personal life:
Randall's headstone in Westchester Hills Cemetery
Randall was married to Florence Gibbs from 1938 until her death from cancer on April 18, 1992. The following year, he said, "I wish I believed I'd see my parents again, see my wife again. But I know it's not going to happen."[15] He remarried on November 17, 1995, to Heather Harlan, an intern in one of his theatrical programs. At the time, Tony was 75 years old and Heather was 25. They lived in a Manhattan apartment and bought a vacation apartment in Key Biscayne, Florida, in 2003. The couple, who had two children—Julia, born on April 11, 1997, and Jefferson, born on June 15, 1998—remained married until his death in May 2004.[16]
In his book Which Reminds Me, Randall maintained that any publicity an actor generates should be about his work, not himself. "The public knows only one thing about me: I don't smoke."[17]
Death:
Randall died in his sleep on May 17, 2004, at NYU Medical Center of pneumonia that he had contracted following coronary bypass surgery in December 2003. He had been hospitalized since the operation.[18] His remains are interred at the Westchester Hills Cemetery in Hastings-on-Hudson, New York.[2][3]
Awards and honors:
Randall was nominated for five Golden Globe awards and six Emmy Awards, winning one Emmy in 1975 for his work on the sitcom The Odd Couple. In 1993, he received The Hundred Year Association of New York's Gold Medal Award "in recognition of outstanding contributions to the City of New York." Pace University granted him an honorary Doctor of Fine Arts degree in 2003. In 1999 the City College of New York honored Randall with the John H. Finley Award for outstanding service to the City of New York.
Bibliography:
Randall, Tony; Mindlin, Michael (1989). Which Reminds Me. New York: Delacorte Press. ISBN 0-385-29785-8.
the street arts festival in worcester on sunday (9/25/16) featured demonstrations of fencing and dancing and martial arts and acrobatic tumblers, among others. here a fencers lets a young man try out the heft of the sword.
Dissociative identity disorder (DID), previously known as multiple personality disorder (MPD), is an extremely rare mental disorder characterized by at least two distinct and relatively enduring identities or dissociated personality states that alternately control a person's behavior, and is accompanied by memory impairment for important information not explained by ordinary forgetfulness. These symptoms are not accounted for by substance abuse, seizures, other medical conditions, nor by imaginative play in children. Diagnosis is often difficult as there is considerable comorbidity with other mental disorders. Malingering should be considered if there is possible financial or forensic gain, as well as factitious disorder if help-seeking behavior is prominent.
DID is one of the most controversial psychiatric disorders with no clear consensus regarding its diagnosis or treatment. Research on treatment effectiveness still focuses mainly on clinical approaches and case studies. Dissociative symptoms range from common lapses in attention, becoming distracted by something else, and daydreaming, to pathological dissociative disorders.[6] No systematic, empirically-supported definition of "dissociation" exists.
Although neither epidemiological surveys nor longitudinal studies have been done, it is thought DID rarely resolves spontaneously. Symptoms are said to vary over time.In general, the prognosis is poor, especially for those with co-morbid disorders. There are few systematic data on the prevalence of DID. The International Society for the Study of Trauma and Dissociation states that the prevalence is between 1 and 3% in the general population, and between 1 and 5% in inpatient groups in Europe and North America.[5] DID is diagnosed more frequently in North America than in the rest of the world, and is diagnosed three to nine times more often in females than in males. The prevalence of DID increased greatly in the latter half of the 20th century, along with the number of identities (often referred to as "alters") claimed by patients (increasing from an average of two or three to approximately.DID is also controversial within the legal system[3] where it has been used as a rarely-successful form of the insanity defense.The 1990s showed a parallel increase in the number of court cases involving the diagnosis.
Dissociative disorders including DID have been attributed to disruptions in memory caused by trauma and other forms of stress, but research on this hypothesis has been characterized by poor methodology. So far, scientific studies, usually focusing on memory, have been few and the results have been inconclusive. An alternative hypothesis for the etiology of DID is as a product of techniques employed by some therapists, especially those using hypnosis, and disagreement between the two positions is characterized by intense debate.DID became a popular diagnosis in the 1970s, 80s and 90s but it is unclear if the actual incidence of the disorder increased, if it was more recognized by clinicians, or if sociocultural factors caused an increase in iatrogenic presentations. The unusual number of diagnoses after 1980, clustered around a small number of clinicians and the suggestibility characteristic of those with DID, support the hypothesis that DID is therapist-induced.[15] The unusual clustering of diagnoses has also been explained as due to a lack of awareness and training among clinicians to recognize cases of DID
Signs and symptoms]
According to the fifth Diagnostic and Statistical Manual of Mental Disorders (DSM), DID includes "the presence of two or more distinct identities or personality states" that alternate control of the individual's behavior, accompanied by the inability to recall personal information beyond what is expected through normal forgetfulness. In each individual, the clinical presentation varies and the level of functioning can change from severely impaired to adequate. The symptoms of dissociative amnesia, dissociative fugue and depersonalization disorder are subsumed under the DID diagnosis and are not diagnosed separately. Individuals with DID may experience distress from both the symptoms of DID (intrusive thoughts or emotions) as well as the consequences of the accompanying symptoms (dissociation rendering them unable to remember specific information). The majority of patients with DID report childhood sexual and/or physical abuse, though the accuracy of these reports is controversial. Identities may be unaware of each other and compartmentalize knowledge and memories, resulting in chaotic personal lives.Individuals with DID may be reluctant to discuss symptoms due to associations with abuse, shame and fear. DID patients may also frequently and intensely experience time disturbances.
The number of alters varies widely, with most patients identifying fewer than ten, though as many as 4,500 have been reported. The average number of alters has increased over the past few decades, from two or three to now an average of approximately 16. However it is unclear whether this is due to an actual increase in alters, or simply that the psychiatric community has become more accepting of a high number of alters.The primary identity, which often has the patient's given name, tends to be "passive, dependent, guilty and depressed" with other personalities or "alters" being more active, aggressive or hostile, and often containing more complete memories. Most identities are of ordinary people, though fictional, mythical, celebrity and animal alters have also been reported.
Developmental trauma]
People diagnosed with DID often report that they have experienced severe physical and sexual abuse, especially during early to mid-childhood, (although the accuracy of these reports has been disputed and others report an early loss, serious medical illness or other traumatic event. They also report more historical psychological trauma than those diagnosed with any other mental illness.[not in citation given]Severe sexual, physical, or psychological trauma in childhood has been proposed as an explanation for its development; awareness, memories and emotions of harmful actions or events caused by the trauma are removed from consciousness, and alternate personalities or subpersonalities form with differing memories, emotions and behavior. DID is attributed to extremes of stress or disorders of attachment. What may be expressed as post-traumatic stress disorder in adults may become DID when occurring in children, possibly due to their greater use of imagination as a form of coping. Possibly due to developmental changes and a more coherent sense of self past the age of six, the experience of extreme trauma may result in different, though also complex, dissociative symptoms and identity disturbances. A specific relationship between childhood abuse, disorganized attachment, and lack of social support are thought to be a necessary component of DID. Other suggested explanations include insufficient childhood nurturing combined with the innate ability of children in general to dissociate memories or experiences from consciousness.
Delinking early trauma from the etiology of dissociation has been explicitly rejected by those supporting the early trauma model. However, a 2012 review article supports the hypothesis that current or recent trauma may affect an individual's assessment of the more distant past, changing the experience of the past and resulting in dissociative states. Giesbrecht et al. have suggested there is no actual empirical evidence linking early trauma to dissociation, and instead suggest that problems with neuropsychological functioning, such as increased distractibility in response to certain emotions and contexts, account for dissociative features. A middle position hypothesizes that trauma, in some situations, alters neuronal mechanisms related to memory. Evidence is increasing that dissociative disorders are related both to a trauma history and to "specific neural mechanisms". It has also been suggested that there may be a genuine but more modest link between trauma and DID, with early trauma causing increased fantasy-proneness, which may in turn render individuals more vulnerable to socio-cognitive influences surrounding the development of DID.
dédoublement de personnalité
Il est important de différencier deux termes : le dédoublement de la personnalité et la personnalité multiple.
En effet, la définition donnée est celle de la , qui fait qu'une personne possède deux (voire plus) personnalités complètement différentes, chacune ayant une vie sociale et professionelle distinctes, parfois un nom propre à chacune d'entre elles et étant parfaitement adaptées à leur(s) milieu(x). Ce n'est pas vraiment un trouble, mais une surconstruction personnelle donnant naissance à plusieurs personnalités au lieu d'une seule.
Le dédoublement de personnalité, en revanche, est un trouble de la personnalité provoqué par le subconscient, qui impose occasionnellement à la personnalité "normale" un comportement incohérent, parfois violent, incontrôlé. Il arrive que la personnalité première ne se rende plus compte de ce qu'elle fait (elle est "déconnectée") ce qui donne l'impression d'une autre personnalité, inadaptée socialement , sentimentalement et intellectuelement.
Ce sujet prète à polémique, car certains se contentent du terme troubles dissociatifs de l'identité (Dissociative Identity Disorder) pour englober les deux cas. La différence est de taille : avec cette notion, il n'y aurait pas plusieurs personnalités égales, mais une majeure à laquelle on doit redonner pleine maîtrise de son corps. Comme expliqué plus haut, ce serait dans un cas de dédoublement que l'on peut envisager cette façon de voir les personnalités, et non dans un cas de multiples personnalités. En effet, comment décider qu'une personnalité a plus de droit qu'une autre sur un corps, lorsqu'il n'y en a pas d'originelle ?
Je pense que le sens donné est le sens courant, non ? On peut rajouter des précisions ou mises en garde sur le sens technique du point de vue médical. Lmaltier 18 décembre 2007 à 17:05 (UTC)
En fait, les deux sont liées pour la plupart des gens, c'est pour cela qu'il faut les différencier : on a tendance à croire que les personnes ayant des personnalités multiples sont dangeureuses, peuvent avoir des accès de violence incontrolée dirigés par une personnalité instable. Ce n'est souvent pas le cas (même si c'est possible, comme pour n'importe quelle personnalité dite "normale"). Ce n'est donc pas sur un plan médical qu'il est important de les différencier, mais sur un plan humain : les personnalité multiples sont des personnalités tout ce qu'il y a de plus banales, mais sont persécutées à cause de la mauvaise image que l'on a d'elles, dûe aux dédoublement de personnalités qui, eux, sont des cas de dissociation de personnalités potentiellement dangereux car instables. S Vidal 20 décembre 2007 à 13:20 (UTC)
Peut-être, mais on étudie le mot, pas la maladie (faut voir Wikipédia pour ça). On peut mettre en garde sur les différents sens utilisés, mais c'est tout. Lmaltier 20 décembre 2007 à 17:21 (UTC)
mais justement, le problème est là ! on utilise un même mot pour deux choses différentes... si la définition du mot est faussée, l'étude de ce mot n'a pas lieu d'être, pas sans précisions...
PRECISION:
Il n'y a pas de différence entre ces deux troubles, ils n'en forment en vérité qu'un seul. Le trouble de la personnalité multiple était le nom donné auparavent à cet état, et maintenant il s'appelle Trouble dissociatif de l'identité. Dans les deux cas (puisque ça n'est en fait qu'une maladie) des traumas subits de façon répétitifs ont poussé la personnalité de l'enfant à se dissocier, pour pouvoir supporter les chocs traumatiques, le manque d'attention, etc. Les personnalités apparaissent à différents moments, et peuvent même restées complètement cachées jusqu'assez tard dans la vie d'un individu, avant les premières vraies crises, souvent dues à un stress ou un choc émotionnel important. Elles ont différent degrés de constructions émotionnelles, intellectuelles et sociales, ce qui peut penser à une structure de multiples personnalités toutes égales. Il n'en est en fait rien. même quand on parle de personnalité hote qui doit rester alors que les autres doivent disparaitre, ce n'est pas encore tout à fait juste. Toutes les peronnalités doivent, petit à petit à petit et au long d'une thérapie qui apprendra au patient multiple à se construire et trouver le moyen d'affronter autrement ses traumas passés et à venir, fusionner et ne redevenir qu'une seule et même entité, plus stable, et capable de vivre pleinement sa vie.
dédoublement de la personnalité[modifier]
Ma soeur jumelle souffre de ce trouble depuis l'âge de 16 ans mais ne le reconnait que depuis peu,depuis sa première grosse crise. Elle peut changer de comportement d'une minute à l'autre,laissant place à une femme extravertie et sans limites..alcool,hommes,jeux.. Souvent il lui arrive de se réveiller sans souvenirs de la veille et découvre que son compte en banque a fondu p.ex. Elle devient également plus brusque,plus mauvaise.quand l'alcool s'en mêle elle n'a plus de limites et se bagarre violement(en général avec des hommes)et fini parfois à l'hôpital après avoir brutalisé le personnel infirmier.La plupart du temps perd connaissance. Mais reste persuadée que rien de tout ça ne s'est produit.. Qu'y a-t-il à faire pour atténuer cette maladie?Existe-t-il un moyens de guérison?
Ma plus grande question,pouvons-nous faire confiance aux personnes atteintes de ce trouble?
Il existe un moyen. Il faut emmener la personne a l'hopital, et les medecins vous donnerons un planing a respecter. (ex: ce coucher a une heure exacte et ne pas manger n'importe quoi). mais attention il faut emmener la personne au plus vite a l'hopital car elle peut passer a l'acte.
Zoos exist, in part, to educate the public about animal conservation. Here, Jess explains target training to a guest, while Bane stands by, hoping for more food!
You might notice that Jess also has a blue target. That's for Mutant, the female ostrich. Jess noted that ostriches can distinguish those two colors.
Explained the gentleman giving me a tour of Bath's Masonic Lodge in exchange for photos.
Theatre Royal until 1805, Catholic Church until 1866 when freemasons bought the building.
Additional pictures in comment.
Ruby was explaining to Lottie and Ava-Grace a skipping game.
''This is a game all three of us can play, 1st rule you pick up the rope and then start to turn the rope in time with each other, when you have picked up a good speed I will jump in, then every time you turn the rope I got to jump over without tripping up'' explained Ruby.
Ava and Lottie smiled and thought, 'rather you Ruby than us'
They begun turning the rope and then Ruby jumped in, higher and higher she jumped.
''Wowzers, I done it'' Ruby shouted.
''Any one else want a go?''
At the Coffee Stand explaining is afoot. Or a hand. Or something...
iPhone Camera+ app shot post processed on a Mac in Photos, Tonality and Noiseless.
fibre artist Hiromi Tanga in front of her 'Monster Hotel', wool and other fibre activities for children as part of the 'Out of the Box' children's festival at South Bank. I have previously photographed her art when she had a solo exhibition at the Gallery of Modern Art a few years ago.
You bring me joy
When I am down
Nothing can explain
What I feel, when I
Am next to you.
My thoughts of loving you
Will always be true.
The feelings I have for you
Make my life seem so new.
Every moment of the day I
Think about spending my life with you.
The thoughts I have I must tell you
There is no other person in
The world I would rather run to,
Than to you
By Corenthia A. Jones
HIGHEST POSITION ON EXPLORE #483
The Greatest
Mumbaikar of All..
Huge and Tall
Hears you Cry
Hears Your Call
Saves you each Time
before You Fall
whatever your religiosity
he removes obstacles
he sees there are no pitfalls
no terrorists can breach
our city's walls
Mutual Coexistence
Be Proud Indians
on our Souls he scrawls
our greatest enemy
our bigotry
our narrow mindedness
our hate for each other
that hits the nation
first of all
before being
a hindu muslim christian
be an Indian
says it all
miljul ke rehne
main hi bhaliee hai
our mantra
of peace
the greatest cure all
dont sell your country
for american dollars
or saudi riyal
from wikipedia
Ganesha (Sanskrit: गणेश; Gaṇeśa; listen (help·info), also spelled Ganesa or Ganesh) is one of the best-known and most worshipped deities in Hinduism[8]. Although he is known by many other attributes, Ganesha's elephant head makes him easy to identify.[9] Several texts relate mythological anecdotes associated with his birth and exploits, and explain his distinct iconography. Ganesha is worshipped as the lord of beginnings and as the lord of obstacles (Vighnesha),[10] patron of arts and sciences, and the god of intellect and wisdom.[11] He is honoured with affection at the start of any ritual or ceremony and invoked as the "Patron of Letters" at the beginning of any writing.[12]
Ganesha appears as a distinct deity in clearly-recognizable form beginning in the fourth to fifth centuries, during the Gupta Period. His popularity rose quickly, and he was formally included as one of the five primary deities of Smartism (a Hindu denomination) in the ninth century. During this period, a sect of devotees (called Ganapatya; Sanskrit: गाणपत्य; gāṇapatya) who identify Ganesha as the supreme deity was formed.[13] The principal scriptures dedicated to his worship are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
Ganesha is one of the most-worshipped divinities in India.[14][15] Worship of Ganesha is considered complementary with the worship of other forms of the divine, and various Hindu sects worship him regardless of other affiliations.[16][17][18] Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Ganesha has many other titles and epithets, including Ganapati and Vighneśvara. The Hindu title of respect Shri (Sanskrit: श्री; śrī, also spelled Sri or Shree) is often added before his name. One popular form of Ganesha worship is by chanting one of the Ganesha Sahasranamas, which literally means "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. There are at least two different versions of the Ganesha Sahasranama. One of these is drawn from the Ganesha Purana, a Hindu scripture that venerates Ganesha.[24]
The name Ganesha is a Sanskrit compound, joining the words gana (Sanskrit: गण; gaṇa), meaning a group, multitude, or categorical system and isha (Sanskrit: ईश; īśa), meaning lord or master.[25][26] The word gaņa in association with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva (also spelled "Śiva").[27] The term more generally means a category, class, community, association, or corporation.[28] Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of created categories," such as the elements, etc.[29] The translation "Lord of Hosts" may convey a familiar sense to Western readers. Ganapati (Sanskrit: गणपति; gaṇapati) is a synonym for Ganesha, being a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord").[30]
Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.[31] This name is reflected in the naming of the eight famous Ganesha (aṣṭavināyaka) temples in Maharashtra.[32] The name Vignesha, meaning "Lord of Obstacles", refers to his primary function in Hindu mythology as being able to both create and remove obstacles (vighna).
One of the main names for Ganesha in the Tamil language is Pille or Pillaiyar, which means "Little Child".[33] A. K. Narain differentiates these terms by saying that pille means a "child" and pillaiyar a "noble child", and adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk of an elephant" but more generally "elephant".[34] In discussing the name Pillaiyar, Anita Raina Thapan notes that since the Pali word pillaka has the significance of "a young elephant" it is possible that pille originally meant "the young of the elephant".[35]
Ganesha is a popular figure in Indian art.[36] Unlike some deities, representations of Ganesha show wide variation with distinct patterns changing over time.[37][38][39] He may be portrayed standing, dancing, taking heroic action against demons, playing with his family as a boy, sitting down, or engaging in a remarkable range of contemporary situations.
Ganesha images were prevalent in many parts of India by the sixth century.[40] The figure shown to the right is typical of Ganesha statuary from 900-1200, after Ganesha had been well-established as an independent deity with his own cult. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973-1200 by Martin-Dubost[41] and another similar statue is dated circa twelfth century by Pal.[42] He has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha . He holds his own broken tusk in his lower-right hand and holds some form of delicacy, which he samples with his trunk in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet which he holds in his lower-left hand is a particularly archaic feature.[43] A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century.[44] Details of the other hands are difficult to make out on the statue shown; in this standard configuration, Ganesha typically holds either an axe or a goad in one upper arm and a noose in the other upper arm as symbols of his ability to cut through obstacles or to create them as needed.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but rather is turned toward the viewer in the gesture of protection or "no fear" (abhaya mudra).[45][46] The same combination of four arms and attributes occurs in statues of Ganesha dancing,[47] which is a very popular theme.[48]
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art.[50] Puranic myths provide many explanations for how he got this form.[51] One of his popular forms (called Heramba-Ganapati) has five elephant heads, and other less-common variations in the number of heads are known.[52]
While some texts say that Ganesha was born with an elephant head, in most stories he acquires the head later, with several accounts given.[53] The most common motif in these stories is that Ganesha was born with a human head and body and that Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant.[54] Details of the battle and where the replacement head came from vary according to different sources.[55] In another story, when Ganesha was born his mother Parvati showed off her new baby to the other gods. Unfortunately, the god Shani (Saturn) – who is said to have the "evil eye" – looked at him, causing the baby's head to be burned to ashes. The god Vishnu came to the rescue and replaced the missing head with that of an elephant.[56] Another story tells that Ganesha is created directly by Shiva's laughter. Shiva became concerned that Ganesha was too alluring, so he cursed Ganesha to have the head of an elephant and a protruding belly.[57]
The earliest name referring to Ganesha is Ekadanta ("One Tusk"), noting his single tusk; the other is broken off. [58] Some of the earliest images of Ganesha show him holding his broken tusk.[59] The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta.[60]
Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries).[61] This feature is so important that according to the Mudgala Purana two different incarnations of Ganesha use names based on it, Lambodara ("Pot Belly", or literally "Hanging Belly") and Mahodara ("Great Belly").[62] Both names are Sanskrit compounds describing his belly (Sanskrit: udara).[63] The Brahmanda Purana says that he has the name Lambodara because all the universes (i.e., cosmic eggs; Sanskrit brahmāṇḍas) of the past, present, and future are present in Ganesha.[64][65]
The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms.[66] Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.[67] His earliest images had two arms.[68][69] Forms with fourteen and twenty arms appeared in Central India during the 9th and 10th century.[70]
The serpent is a common element in Ganesha iconography, where it appears in many forms.[71][72] According to the Ganesha Purana, Ganesha wrapped the serpent Vāsuki around his neck.[73][74] Other common depictions of snakes include use as a sacred thread (Sanskrit: yajñyopavīta),[75][76] wrapped around the stomach as a belt, held in a hand, coiled at the ankles, and as a throne. Upon Ganesha's forehead there may be either a third eye or a sectarian mark (Sanskrit: tilaka) of Shiva showing three horizontal lines.[77][78] The Ganesha Purana prescribes both a tilaka mark as well as a crescent moon for the forehead.[79][80][81] A distinct form called Bhālacandra ("Moon on the Forehead") includes that iconographic element.[82][83]
The colors most often associated with Ganesha are red [84] and yellow, but specific other colors are prescribed in certain forms.[85] Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on iconography that includes a section on variant forms of Ganesha. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati.("Ganapati Who Releases From Bondage").[86] Ekadanta-Ganapati is visualized as blue during meditation on that form.[
The earliest Ganesha images are without a Vahana (mount).[88] Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha has a mouse in five of them, but uses a lion in his incarnation as Vakratunda, a peacock in his incarnation of Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja.[89] Of the four incarnations of Ganesha listed in the Ganesha Purana, Mohotkata has a lion, Mayūreśvara has a peacock, Dhumraketu has a horse, and Gajanana has a rat.[90][91] Jain depictions of Ganesha show his vahana variously as a mouse,[92] an elephant,[93] a tortoise, a ram, or a peacock.[94]
Mouse as vahana
Ganesha riding on his mouse. A sculpture at the Vaidyeshwara temple in Talakkadu, Karnataka, India. Note the red flowers offered by the devotees.Ganesha is often shown riding on, or attended by a mouse.[95][96] Martin-Dubost says that in central and western India the rat began to appear as the principal vehicle in sculptures of Gaṇeśa in the 7th century A.D., where the rat was always placed close to his feet.[97] The mouse as a mount first appears in written sources in the Matsya Purana, and later in the Brahmananda Purana and Ganesha Purana where Ganesha uses it as his vehicle only in his last incarnation.[98] The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag.[99] The names Mūṣakavāhana ("Mouse-mount") and Ākhuketana ("Rat-banner") appear in the Ganesha Sahasranama.[100]
Devotee literature provides a variety of interpretations regarding what the mouse means. Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish.[101] Martin-Dubost thinks it is a symbol of the fact that Ganesha, like the rat, penetrates even the most secret places.[102] Krishan gives a completely different interpretation, noting that the rat is a destructive creature and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ which means "stealing, robbing". It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. In this theory, showing Ganesha as master of the rat proclaims his function as Vigneshvara and gives evidence of his possible role as a folk grāmata-devatā (village deity) who later rose to greater prominence.[103]
Buddhi
Ganesha is considered to be the Lord of Intelligence.[108] In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect.[109] The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, where many stories showcase his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya.[110] This name also appears in a special list of twenty-one names that Gaṇeśa says are of special importance at the end of the Ganesha Sahasranama.[111] The word priya can mean "fond of", but in a marital context, it can mean "lover" or "husband". Buddhipriya probably refers to Ganesha's well-known association with intelligence.
This association with wisdom also appears in the name Buddha, which appears as a name of Ganesha in the second verse of the Ganesha Purana version of the Ganesha Sahasranama.[112] The positioning of this name at the beginning of the Ganesha Sahasranama reveals the name's importance. Bhaskararaya's commentary on the Ganesha Sahasranama says that this name means that the Buddha was an avatar of Ganesha.[113] This interpretation is not widely known even among Ganapatya. Buddha is not mentioned in the lists of Ganesha's incarnations given in the main sections of the Ganesha Purana and Mudgala Purana. Bhaskararaya also provides a more general interpretation of this name as simply meaning that Ganesha's very form is "eternal elightenment" (nityabuddaḥ), so he is named Buddha.
[edit] Aum
Ganesha (Devanagari) Aum jewelGanesha is identified with the Hindu mantra Aum (ॐ, also called Om, Omkara, oṃkāra, or Aumkara). The term oṃkārasvarūpa ("Aum is his form") in connection with Ganesha refers to this belief that he is the personification of the primal sound.[114] This association is attested in the Ganapati Atharvashirsa. The relevant passage is translated by Paul Courtright as follows:
You are Brahmā, Vişņu, and Rudra [Śiva]. You are Agni, Vāyu, and Sūrya. You are Candrama. You are earth, space, and heaven. You are the manifestation of the mantra "Oṃ".[115]
A variant version of this passage is translated by Chinmayananda as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire and air. You are the sun and the moon. You are Brahman. You are (the three worlds) Bhuloka, Antariksha-loka, and Swargaloka. You are Om. (that is to say, You are all this).[116]
Some devotees see similarities between the shape of his body and the shape of Om in the Devanāgarī and Tamil scripts.[117]
[edit] First chakra
Ganesha is associated with the first or "root" chakra (mūlādhāra). This association is attested in the Ganapati Atharvashirsa. As translated by Courtright this passage reads:
You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra].[118]
A variant version of this passage is translated by Chinmayananda:
You have a permanent abode (in every being) at the place called "Muladhara".[119]
[edit] Family and consorts
Shiva and Pārvatī giving a bath to Gaṇeśa. Kangra miniature, 18th century. Allahbad Museum, New Delhi.[120]For more details on this topic, see Consorts of Ganesha.
While Ganesha is popularly considered to be the son of Shiva and Parvati, the Puranic myths relate several different versions of his birth.[121][122] These include versions in which he is created by Shiva,[123] by Parvati,[124] by Shiva and Parvati,[125] or in a mysterious manner that is discovered by Shiva and Parvati.[126]
The family includes his brother Skanda, who is also called Karttikeya, Murugan, and other names.[127][128] Regional differences dictate the order of their births. In North India, Skanda is generally said to be the elder brother while in the South, Ganesha is considered the first born.[129] Prior to the emergence of Ganesha, Skanda had a long and glorious history as an important martial deity from about 500 BCE to about 600 CE, when his worship declined significantly in North India. The period of this decline is concurrent with the rise of Ganesha. Several stories relate episodes of sibling rivalry between Ganesha and Skanda[130] and may reflect historical tensions between the respective sects.[131]
Ganesha's marital status varies widely in mythological stories and the issue has been the subject of considerable scholarly review.[132] One pattern of myths identifies Ganesha as a brahmacharin (brahmacārin; celibate).[133] Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified by goddesses who are considered to be Ganesha's wives. A third pattern couples Ganesha with the goddess of culture and the arts, Sarasvati, and the goddess of luck and prosperity, Lakshmi, symbolically indicating that these qualities always accompany one other. A fourth pattern mainly prevalent in the Bengal region links Ganesha with the banana tree, Kala Bo.
[edit] Buddhi, Siddhi, and Riddhi
Shri Mayureshwar, MorgaonThe Ganesha Purana and the Mudgala Purana contain descriptions of Ganesha flanked by Buddhi and Siddhi.[134] In Chapter I.18.24-39 of the Ganesha Purana, Brahmā performs worship in honour of Ganesha. During the puja, Ganesha himself causes Buddhi and Siddhi to appear so that Brahmā can offer them back to Ganesha. Ganesha accepts them as offerings.[135] In a variant, the two are born from Brahmā's mind and are given by Brahmā to Ganesha.[135] Buddhi and Siddhi are best identified as his consorts in the Shiva Purana, where Ganesha cleverly wins the two desirable daugters of Prajāpati over Skanda.[136] The Shiva Purana version says that Ganesha had two sons: Kshema (Kşema, prosperity) and Labha (profit). The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. However, this story has no Puranic basis. Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.[137][138]
Representations of Ganesha's consorts can be found aside from Puranic texts. In the Ganesha Temple at Morgaon (the central shrine for the regional aṣṭavināyaka complex), Buddhi and Siddhi stand to the right and left sides of the Ganesha image.[139] In northern India, the two female figures are said to be Siddhi and Riddhi; Riddhi substitutes for Buddhi with no Puranic basis.[140] The Ajitāgama describes a Tantric form of Ganesha called Haridra Ganapati as turmeric-colored and flanked by two unnamed wives distinct from shaktis.[141] The word "wives" (Sanskrit: दारा; dārā) is specifically used (Sanskrit: दारायुगलम्; dārāyugalam).[142]
[edit] Interpretations of relationships
Ganesha with the Ashta (meaning eight) Siddhi. The Ashtasiddhi are associated with Ganesha. Painted by Raja Ravi Varma (1848-1906).In discussing the Shiva Purana version, Courtright comments that while Ganesha is sometimes depicted as sitting between these two feminine deities, "these women are more like feminine emanations of his androgynous nature, Shaktis rather than spouses having their own characters and spouses."[143] Ludo Rocher says that "descriptions of Gaṇeśa as siddhi-buddhi-samanvita 'accompanied by, followed by siddhi and buddhi.' often seem to mean no more than that, when Gaṇeśa is present, siddhi 'success' and buddhi 'wisdom' are not far behind. Such may well have been the original conception, of which the marriage was a later development."[144] In verse 49a of the Ganesha Purana version of the Ganesha Sahasranama, one of Ganesha's names is Ŗddhisiddhipravardhana ("Enhancer of material and spiritual success"). The Matsya Purana identifies Gaṇesha as the "owner" of Riddhi (prosperity) and Buddhi (wisdom).[145] In discussing the northern Indian sources, Cohen remarks:
They are depersonalized figures, interchangeable, and given their frequent depiction fanning Gaṇeśa are often referred to as dasīs — servants. Their names represent the benefits accrued by the worshipper of Gaṇeśa, and thus Gaṇeśa is said to be the owner of Ṛddhi and Siddhi; he similarly functions as the father of Śubha (auspiciousness) and Lābha (profit), a pair similar to the Śiva Purāṇa's Kṣema (prosperity) and Lābha. Though in Varanasi the paired figures were usually called Ṛddhi and Siddhi, Gaṇeśa's relationship to them was often vague. He was their mālik, their owner; they were more often dasīs than patnīs (wives).[146]
His relationship with the Ashtasiddhi — the eight spiritual attaintments obtained by the practice of yoga — is also of this depersonalized type. In later iconography, these eight marvellous powers are represented by a group of young women who surround Ganesha.[147] Raja Ravi Varma's painting (shown in this section) illustrates a recent example of this iconographic form. The painting includes fans, which establish the feminine figures as attendants.
[edit] Motif of shaktis
Ganesha in his form as Mahāganapati with a shakti. From the Sritattvanidhi (19th century).A distinct type of iconographic image of Ganesha shows him with a single human-looking shakti (śakti).[148] According to Ananda Coomaraswamy, the oldest known depiction of Ganesha with a shakti of this type dates from the sixth century.[149] The consort lacks a distinctive personality or iconographic repertoire. According to Cohen and Alice Getty, the appearance of this shakti motif parallels the emergence of tantric branches of the Ganapatya cult. Six distinct forms of "Shakti Ganapati" can be linked to the Ganapatyas.[150] Of the thirty-two standard meditation forms for Ganesha that appear in the Sritattvanidhi (Śrītattvanidhi), several include a shakti.[151][152] A common form of this motif shows Ganesha seated with the shakti upon his left hip, holding a bowl of flat cakes or round sweets, with him turning his trunk to his left to touch the tasty food. In some tantric forms of this image, the gesture is modified to take on erotic overtones.[153] Some tantric variants of this form are described in the Śāradātilaka Tantram.[154]
Prithvi Kumar Agrawala has traced at least six different lists of fifty or more aspects or forms of Ganesha each with their specific female consorts or shaktis.[155][156] In these lists, goddess names such as Hrī, Śrī, and Puṣṭī are found. However, Buddhi, Siddhi, and Riddhi do not appear on any of these lists, which also do not provide any details about the personalities or distinguishing iconographic forms for these shaktis. Agrawala concludes that all of the lists were derived from one original set of names. The earliest of the lists appears in the Nārada Purāṇa (I.66.124-38), and a similar list with minor variations appears in the Ucchiṣṭagaṇapati Upāsanā. These lists are of two types. In the first type the names of various forms of Ganesha are given with a clear-cut pairing of a named shakti for that form. The second type, as found in the Brahmāṇḍa Purāṇa (II.IV.44.63-76) and the commentary of Rāghavabhaṭṭa on the Śāradātilaka (I.115), gives fifty or more names of Ganesha collectively in one group, with the names of the shaktis provided collectively in a second group. The second type of list poses problems in separating and properly connecting the names into pairs due to ambiguities in the formation of Sanskrit compound words.
[edit] Worship and festivals
Celebrations of Ganesh by the Indian and Sri Lankan Tamil community in Paris, FranceWhether the reason has to do with a religious ceremony, a new vehicle, students taking exams, sessions of devotional chanting, or beginning a business, Ganesha is worshipped. Throughout India and the Hindu culture, Ganesha is the first icon placed into any new home or abode. Devotees widely believe that wherever there is Ganesha, there is success and prosperity. By calling on him people believe that he will come to their aid and grant them success in their endeavours.
The worship of Ganesha is considered complementary with the worship of other deities.[157] Hindus of all sects begin prayers, important undertakings, and religious ceremonies with an invocation to Ganesha. Ganesha is also adored by dancers and musicians, who begin their performances of arts such as Bharatnatyam dance with a prayer to him, particularly in South India.[158] Mantras such as Om Shri Gaṇeshāya Namah ("Om, salutation to the Illustrious Ganesha"), and others, are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (literally, "Om, Gaṃ, Salutation to the Lord of Hosts").
Devotees offer Ganesha various sweets, such as modaka, small sweet balls (laddus) and others.[159]. He is often shown carrying a bowl of sweets, called a modakapātra, which is one of his iconographic elements.[160] Because of his identification with the color red, he is often worshipped with things such as red sandalwood paste (raktacandana),[161] or red flowers. Dūrvā grass (Cynodon dactylon) and various other materials are used in his worship.[162]
[edit] Ganesh Chaturthi
A large Ganesha statue at a Chaturthi festival in Mumbai, 2004There is an important festival honouring Ganesha that is celebrated for ten days starting from Ganesh Chaturthi.[163] This festival culminates on the day of Ananta Chaturdashi when images (murtis) of Ganesha are immersed into the most convenient body of water.
The Ganapati festival is celebrated by Hindus with great devotional fervour. While it is most popular in the state of Maharashtra,[164] it is performed all over India.[165] In Mumbai, the festival assumes huge proportions. On the last day of the festival, millions of people of all ages descend onto the streets leading up to the sea, dancing and singing, to the rhythmic accompaniment of drums and cymbals.
In 1893, Lokmanya Tilak reshaped the annual Ganesh festival from private family celebrations into a grand public event. [166] He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropiate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra.[167][168] Thus, Tilak chose Ganesha as a rallying point for Indian protest against British rule because of his wide appeal as "the god for Everyman".[169][170] Tilak was the first to install large public images of Ganesha in pavillions, and he established the practice of submerging all the public images on the tenth day.[171]
[edit] Rise to prominence
[edit] First appearance
Ganesha appears in his classic form as a clearly-recognizable deity with well-defined iconographic attributes from the early fourth to fifth centuries.[172] Shanti Lal Nagar says that the earliest known cult image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period.[173]. By about the tenth century his independent cult had come into existence.[174] Narain sums up controversy between devotees and academics regarding the development of Ganesha as follows:
[W]hat is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence or the existence of this divinity prior to the fifth century.[175]
[edit] Possible influences
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In this search for a historical origin for Gaņeśa, some have suggested precise locations outside the Brāhmaṇic tradition.... These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into Brāhmaṇic religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the Purāṇic literature and the iconography of Gaņeśsa.[176]
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India, but concludes that:
Although by the second century AD the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut.[177]
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vināyakas.[178][179] In Hindu mythology the Vināyakas were a group of four troublesome demons who created obstacles and difficulties,[180] but who were easily propitiated.[181] The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.[182] Krishan is one of the academics who accepts this view, stating flatly of Ganesha that "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th-4th century B.C.) who cause various types of evil and suffering."[183]
[edit] Vedic and epic literature
5th C Ganesh by Shahi King Khingala, found at Gardez, Afghanistan now at Dargah Pir Rattan NathGanesha as we know him today does not appear in the Vedas. The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, the teacher of the gods. H. H. Wilson translates the Sanskrit verse "gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam" (RV 2.23.1 [2222]) as "We invoke the Brahmaṇaspati, chief leader of the (heavenly) bands; a sage of sages".[184] While there is no doubt that this verse refers to Brahmanaspati, the verse was later adopted for worship of Ganesha even to this day.[185][186] In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati - who is the deity of the hymn - and Bṛhaspati only."[187] The second passage (RV 10.112.9) equally clearly refers to Indra.[188] Wilson translates the Sanskrit verse "ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām" as "Lord of the companies (of the Maruts), sit down among the companies (of the worshippers), they call you the most sage of sages".[189]
Ganesha does not appear in epic literature. There is a late interpolation to the epic poem Mahabharata, saying that the sage Vyāsa asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed, but only on the condition that Vyasa recite the poem uninterrupted, without pausing. The sage agreed to this, but found that to get any rest he needed to recite very complex passages in order to get Ganesha to ask for clarifications. This is the single passage in which Ganesha appears in that epic. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata,[190] where the twenty-line story is relegated to a footnote to an appendix.[191] Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation to the text.[192] Richard L. Brown dates the story as 8th century, and Winternitz concludes that it was known as early as c. 900 but he maintains that it had not yet been added to the Mahabharata some 150 years later. Moriz Winternitz also notes that a distinctive feature of Southern manuscripts of the Mahabharata is their omission of this Ganesha legend.[193]
[edit] Puranic period
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, circa 600- 1300.[194] Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he came to acquire an elephant's head are in the later Puranas composed from about 600 onwards, and that references to Ganesha in the earlier Puranas such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.[195]
In his survey of Ganesha's rise to prominence in Sanskrit literature Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.[196]
Ganesha's rise to prominence was codified in the 9th century when he was formally included as one of the five primary deities of Smartism. The ninth-century philosopher Śaṅkarācārya popularized the "worship of the five forms" (pañcāyatana pūjā) system among orthodox Brahmins of the Smārta tradition.[197][198] This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devī, and Sūrya.[199][200] Śaṅkarācārya instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity. The monistic philosophy preached by Śaṅkarācārya made it possible to choose one of these as a preferred principal deity and at the same time worship the other four deities as different forms of the same all-pervading Brahman.
[edit] Ganesha Scriptures
Statue of Ganesha with a flowerFor more detail see: Ganesha Purana and Mudgala Purana
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some brāhmaṇas chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition as seen in the Ganesha Purana and the Mudgala Purana.[201]
The date of composition for the Ganesha Purana and the Mudgala Purana, and their dating relative to one another, has sparked academic debate. Both works developed over periods of time and contain age-layered strata. Anita Thapan reviews different views on dating and provides her own judgement. She states that it appears likely that the core of the Ganesha Purana came into existence around the 12th and 13th centuries but was subject to interpolations during the succeeding ages.[202] Lawrence W. Preston considers that the period 1100-1400 is the most reasonable date for the Ganesha Purana because that period agrees with the apparent age of the sacred sites mentioned by it.[203]
R. C. Hazra suggested that the Mudgala Purana is older than the Ganesha Purana which he dates between 1100 and 1400 A.D.[204] However Phillis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha because, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas that deal at length with Ganesha (these are the Brahma, the Brahmanda, the Ganesha, and the Mudgala puranas).[205] The Mudgala Purana, like many other Puranas, contains multiple age strata. While the kernel of the text must be old it continued to receive interpolations until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions.[206] Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the sixteenth or seventeenth centuries A.D.[207]
[edit] Beyond India and Hinduism
For more on this topic, see Ganesha outside Hinduism.
Tibetan depiction of Dancing Ganesha[208] This form is also known as Maharakta ("The Great Red One")[209]India had an impact on the regions of West and Southeast Asia as a result of commercial and cultural contacts. Ganesha is one of many Hindu deities who reached foreign lands as a result.[210] The worship of Ganesha by Hindus outside of India shows regional variation.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures.[211] The period from approximately the tenth century onwards was marked by the development of new networks of exchange, the formation of trade guilds, and a resurgence of money circulation. It was during this time that Ganesha became the principal deity associated with traders.[212] The earliest inscription where Ganesha is invoked before any other deity is by the merchant community.[213]
Hindus spread out to the Malay Archipelago and took their culture with them, including Ganesha.[214] Statues of Ganesa are found throughout the Malay Archipelago in great numbers, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences.[215] The gradual emigration of Hindus to Indochina established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side-by-side and mutual influences can be seen in the iconography of Ganesha in the region.[216] In Thailand, Cambodia, and Vietnam, Ganesha was mainly thought of as a remover of obstacles.[217] Even today, in Buddhist Thailand Ganesha is regarded as remover of obstacles and thus god of success.[218]
Before the arrival of Islam, Afganistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. A few examples of sculptures from the period 5th-7th century have survived, suggesting that the worship of Ganesha was in vogue in the region at that time.[219][220]
Ganesha appears in Buddhism, not only in the form of the Buddhist god Vināyaka, but also portrayed as a Hindu demon form with the same name (Vināyaka).[221] His image appears in Buddhist sculptures during the late Gupta period.[222] As the Buddhist god Vināyaka, he is often shown dancing, a form called Nṛtta Ganapati that was popular in North India, later adopted in Nepal and then in Tibet.[223] In Nepal, the Hindu form of Ganesha known as Heramba is very popular, where he appears with five heads and rides on a lion.[224] Tibetan representations of Ganesha show ambivalent views of him.[225] In one Tibetan form, he is shown being trodden under foot by Mahākala, a popular Tibetan deity.[226][227] Other depictions show him as the Destroyer of Obstacles, sometimes dancing.[228] Ganesha appears in both China and Japan in forms that show distinct regional character. In North China, the earliest known stone statue of Ganesha carries an inscription dated 531 CE.[229] In Japan the Ganesha cult was first mentioned in 806 CE.[230]
The canonical literature of Jainism does not mention the cult of Ganesha.[231] However Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera.[232] Jain connections with the trading community support the idea that Jainism took up the worship of Ganesha as a result of commercial connections.[233] The earliest known Jain Ganesha statue dates to about the 9th century.[234] A 15th century Jain text provides procedures for the installation of Ganapati images.[235] Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.[236]
I saw a post on facebook a few days back...by the name " facebook logo explained"(the bottom right photo used as a reference for the model). It depicts a man busy on his smartphone/facebook .. I found it very interesting,satirical..and eye-opening :D Addiction to facebook/social media has resulted in a much reduced social interaction...much needed social interaction-brotherhood,harmony,a friendly conversation- especially in today's difficult times...That's what I feel anyway...
Anyways..about the model :
Folded by me from 25cm square tracing paper
32 grids boxpleating
I made this model in a rush..so it didn't turn out so well...might have to fold another one
Still Hope you like it ;)
The We are Here challenge on July 21 2018 was: Conspiracy Theory
Our tour guide cautioned us not to ask any questions about spaceships and aliens, on pains of being expelled from the tour. In spite of which, there were about half a dozen questions along those lines. So, in the name of decorum, this photo leaves the conspiracy theorizing up to the viewer.
By the way, if you go to Stonehenge, I highly highly highly recommend this Special Access tour by Pat Shelley, which gives you access to the central area of the monument after the crowds have gone. [edit] - it is special not only in the ability to see the stone circles up close, which is the climax of the evening tour. Before that, Pat and his team give you a wonderful walking tour of the Stonehenge ceremonial campus - an archaeological overview, Woodhenge, Durrington Walls, the burial mounds, the Cursus, and a walk up the Avenue to behold Stonehenge as the ancients might have done.
Stonehenge, UK - July 21 2018
first, this is the older/bored dog version of all the other fun pics i've seen recently of dogs wrapped in chirstmas lights.
second - and i am totally serious about this - he loved being wrapped in the lights because they were warm.
finally, this was the first photo shoot with my new camera, so he really had no choice. and i think i'm going to like this camera just fine.
Juneteenth was just recently signed into a national holiday, but it has been around a while. It commemorates when Union Army General Gordon Granger arrived in Galveston, TX on June 19, 1865 and brought enforcement of the Proclamation that had been signed 3 years prior, but was being ignored.
Hush now, don't explain
You're my joy and pain
My life's yours love
Don't explain
model: Nathana Machado
photo/retouch: Saulo Mohana
Grandchildren playing on a tablet computer while on a birthday visit in Aarhus, Denmark on March 5, 2016.
A now thoroughly excited Beth walked up the hill. Her prickling senses becoming more alert with each step. Innocently unaware that she was no longer playing a role in Dare’s game.
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We appreciate the courtesy of Chatwick University Archives for letting us use the journals in our research, and for permission to use parts for the genesis of “Dare’s Game”.
Dare’s Game
Beth, eagerly looking for Dare, walked straight into Seth’s cunning snare…..
Suffix, circa late 1900’s. It was during this time a fanciful young lady, whom we will call Beth, started a journal which she would faithfully keep over the course of almost 50 years. She led quite an adventuresome life for a lady of that time, and her journals were filled with many tales and observations of her exploits. The following story is derived from events that she penned down in the early years in her journal.
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Beth had known Dare since their childhood. Dare was a handsome free spirited youth only two years her senior, who lived for the games his life had to offer. As his cherished nickname inferred, Dare was always trying to find the thrill out of anything he could think up, relishing to go beyond the pale in anything he attempted. Dare always a little different, harboring feelings and ideas way beyond his years, almost as if he had lived a previous life and retained something from it in his being.
Beth would remember times playing dress up with Dare’s sister Diana in some old gowns of their mothers. It was always then that Dare and his friends seemed to appear and talk them into playing hide n seek, tag or cops n robbers. Dare seemed to take pleasure in cajoling the girls into playing with them in this manner. Eyeing them as they played with a far off look that suggested the game they were playing had more meaning to him than he could ever venture to say. It was hard for Beth to explain it, but she did find it pleasurable (almost erotic using a word whose term she would learn much later) to be observed by him in this way.
One warm fall day Diana and Beth headed down to an old shack located near some railroad tracks at the back of a cornfield. Diana was dressed in a long satin play gown with her mother’s jewelry, which Dare had called rhinestones. Beth, herself dressed in a long flowing dress, loved the way Diana’s jewels twinkled and sparkled as she walked. They were going to pretend the shack was a ballroom and they were one their way to a fancy dance, like Beth’s and Diana’s parents had recently attended. Diana wasn’t supposed to be wearing her mother’s jewelry outside the house, but as a result of Dare’s teasing, had done so anyway.
They had reached the shack, an old white brick building with a wooden roof half fallen in, when a man’s voice suddenly said behind them, what are you two ladies up to? Turning they were confronted by a happily sneering drifter. The grubby man looked around, alone is we, and advanced towards them. The two girls stood petrified, he reached out and probed Diana along her side, pretty dress missy, he said, sparsely toothed mouth grinning like a pumpkin. He suddenly reached up and tore the necklace away from Diana’s throat, sending her falling backwards. Beth screamed bloody murder, as the vagrant turned heel, running off towards the tracks. Suddenly Dare appeared, and Beth, meaning to yell for help, exclaimed instead “help honey” to Dare. Dares eyes took on a very different look, almost of a burning yearning. Beth told him what had happened and he took off down towards the tracks in hot pursuit. For Beth, the look he had given her and the way he had dashed off excited her beyond measure. Even for someone that young, Beth now knew what Dare meant to her. From then on, playing games with Dare took on a heightened meaning for Beth.
But, nothing really changed in their relationship until Beth’s sophomore year of high school. Beth was sixteen at the time, a whimsical being, passionate, innocent, not particularly attractive, but radiating with a love of life. A living free spirit, developing into a very sexual being by the time her and Diana decided to attend their schools prom in their sophomore year. Beth dressed in a fuchsia coloured satin dress with dangling rhinestone earrings that had been” borrowed” from Diana’s Mother, the same ones Diana had been wearing when they had run into the drifter at the shack. Diana slipped into the slinky blue spaghetti strap gown and matching cover-all that she had worn as her cousin’s bridesmaid. She was wearing sapphire costume jewels patterned after the hope diamond. Their parents had given them a hard time when they saw their made up girls in their gowns and finery , admonishing them for looking way too mature. They smiled, consoling their parents fears, and went off on their adventure.
Their eyes were dazzled by the display of lights, the cheerfully student filled room, the band. They had stopped and were letting it all sink in, when Beth felt a hand on her shoulder. She turned and came face to face with Dare, who once again had the same yearning fire in his eyes as on that fateful day at the old shack. A veil was lifted from between the two, and Beth spent the whole evening encompassed in Dare’s arms. Soon after that the two had begun seeing much more of one another. Their relationship was still going strong eight years later.
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8 Years Later
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Come on Dare, let’s go to the Riverside, it will be fun she urged. She had been trying to get her fiancé’ to take her to the exclusive five star resorts for some time. And now she had a free overnight room card she had won at work! Dare looked into Beth’s wide, hope filled eyes, knowing her passion for attending these types of affairs. Ever hopeful she would see someone rich. Dare knew how to use this to his advantage. Finally he buckled, all right, only if we play the game afterwards he bargained. She squirmed inwardly with passion, nodding her agreement. Beth found the game exciting, though she would never let on to Dare. And, you must wear the gold bridesmaid gown and jewels you wore to your friend’s wedding last week , he added, a wistful smile lighting up his thin face.. Okay she agreed, trying to sound reluctant, but truthfully feeling multiple tingles of delight.
Dare was handsome, in a scrawny, thin bearded, sort of way ( From an old photo that survives he resembled a young Johnny Depp… the eds), with a witty writers imagination and a playful disposition. He could always make Beth laugh, feeling his excitement as he drew her into his stories and games. She would never admit to it, but found the game delightfully erogenous. She smiled to herself, so Dare had liked the satin gown after all, he had not shown any interest in her wearing it since the wedding. And the jewelry, the small rhinestone pendent and earrings had been pretty, but Beth soon came up with another idea. She would knock his socks off by wearing the glittering diamonds and emeralds that had been inherited from her grandmother. The set had laid collecting dust in a safety deposit box all these years, unworn. She had never told Dare about them, waiting for the perfect occasion. She could just imagine the look in his eyes when he saw her wearing them. Okay then, game on, Beth thought, wickedly sending shivers up and down her spine.
Dare’s Game was based on role playing:
Dare would give Beth money to purchase a new outfit, something rich and shiny, like silk or satin. With the new outfit, Beth would wear the good gold jewelry she had received from Dare on her birthdays. The idea was to acting like a bored rich girl out for a good time, alone and vulnerable.
Dare would be at the hotel bar, waiting for Beth to make her entrance, then make her acquaintance , playing a debonair, suited gentleman with a mysterious past and a hidden agenda. They would make a date later, usually to dance and have drinks.
Then that evening, she would go down to the bar. Dressed in one of the long gowns Dare favored, fitting in with the usual spillover from a wedding reception that had been held in one of the Ballrooms. Sometimes she would wear the rhinestone jewelry they had purchased together at various antique stores. Then Beth would wait for Dare to make his entrance, signaling the time for Dare’s game. He would assume one of several roles, or possibly a new one that Beth had never seen. In the past Dare had played:
A spy who would dance with Beth, then disappear. Sending a note to Beth via a third person that would have her meet him clandestinely in a remote location…
A highwayman who would come across Beth on the castle grounds , usually the resorts empty gardens at night….
A rich millionaire looking for romance…
A kidnapper hired by an evil uncle, who after tying up Beth and removing her valuables would have a change of heart….
A Jewel thief who would be cunningly after her valuables…
A handsome prince rescuing Beth’s damsel in distress ….
Or Dare’s favorite, centered on their old childhood game of cops and robbers. Dare would play the thief, and steal something from Beth, usually while dancing. He would then leave preset clues around the grounds that she would have to follow to catch him.
All of the games usually led to some playful groping and then escalating into the upper echelons of erotic pleasure. Sometimes they never made out of the woods, or barely out of the ballroom. Beth shivered at these thoughts, wishing she didn’t have to wait….
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Three weeks later at the Riverside Resort.
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In the Bar:
At the bar, Dare smiled to himself, pleased. He had dropped Beth off to check in by herself. She would change into her new outfit and wear it down to the bar for lunch. She would come in acting like a complete stranger to the area. Dare would make her acquaintance, invite her to lunch, and make plans to see her that evening at the resorts dance room. There were two wedding receptions going on, and that dance room should be filled with well-dressed patrons. Beth would fit right in; clad that pretty gown she had promised to wear.
Dare had been sitting at the bar, thinking about ways to play out the game that evening, when the answer came to him, in the form of a stranger who had come with his drink and sat next to him. The stranger introduced himself as Seth, and shaking Dare’s hand sat on the stool next to him. After they had had couple of drinks, they had become quite chummy. Seth explaining he had come up for one of the weddings, and assumed Dare was doing the same. Seth did not fail to observe Dare’s secretive smile, but did not question it. Their conversation was distracted only when a newcomer appeared at the entrance. Beth walked in, a long flowing silky skirt swishing down to her leather sandals. A shiny, long sleeved satin top fitting tightly along her perky figure, with bright gold jewelry complementing the ensemble. Real gold, Seth observed silently to himself.
Beth went to a table, both men going silent as they watched her move through the room. Good-looking one, that, Seth commented, looking at Dare who was deep in thought as his eyes were fixed on the sexy newcomer. Seth teasingly offered Dare a penny for his thoughts. Dare smiled mischievously, letting lose his plans. Seth listened to the young man, smiling as a light went on in his steal grey eyes. When Dare finished he offered up a suggestion as to how Dare could make it really interesting for Beth. The two co-conspirators worked it out: Seth told Dare about a stone hut and wall that was located on the back nine of the resorts golf course. He suggested that he, Seth, would meet Beth that evening and pass a note onto her from Dare saying that he was in trouble and needed her help, with directions to the spot. Dare liked the idea, and wrote the note on a cocktail napkin, cementing the plan by handing it to Seth.
Off you go old chap, let Uncle Seth take care of his end, he said grinning, giving Dare a sporting clap on the back. With a wink, Dare left his fellow collaborator, and went over to Beth, who had since been seated by a male waiter, now standing drooling over her shoulder as she looked at the menu.
Later that same evening, inside the crowded club:
Seth had stopped by the bar for a last drink. His business venture had been concluded earlier than he had expected. With the change in his plans, he had checked out early, his kit packed, boot loaded and the car ready. He now sat at the bar Causley watching young lass of about seventeen who had literally ran into him at one of the receptions. He watched her flirting about the club, weaving in and out of the guests. With a long swishing gown flowing provocatively along her lithe figure, abundant, solid white gold chains swinging out in an alluringly eye catching manner as she scurried about. A diminutive gold ring its half caret diamond flickered playfully from the petite pinky it loosely surrounded once again welcomed his contemplation. The lass presented quite an intriguing gold feathered fledgling, just begging to be plucked. He looked around, spying her parents on the dance floor. The father/husband, despite being an excellent dancer, gave him no interest. It was his partner, the wife/ mother, decked out in a iridescent suit and long swishing satin skirt upon which he now was reexamining. He again studied under the bright dance floor lights her fine pearls dangling from her ears, throat, and wrists. But it was the Ladies’ two rings that stole the show for him; an engagement ring with a rock of at least 2 carets surrounded by numerous shimmering half caret stones and a pinky ring similar to her daughters, that proudly displayed a single white solitaire diamond of at least one caret that had garnered his consideration. He also reconsidered the facts that he had been able to garnish about the lady who wore them, and her husband. The wife/mother was a heavy drinker who would not be expected to make any kind of appearance before noon. Hubby was a golfer, who would be out for breakfast at five am before being on the links at 6 am the next morning . At 5 :15 Seth was planning to pay a visit to his suite, and relieve his two ladies of their expensive trinkets. It should be an easy straight forward caper, that had Seth bristling with anticipation at the prospect.
As he was tossing down the last of his drink he remembered about Dare and the note he still had in his pocket. Setting down the empty glass, he pulled the note out and looked at it, kids he smirked, and was preparing to crinkle toss it on the bar and leave, when his eyes caught sight of Beth. He had felt his breath taken away when he saw her. Not at all what he had expected, he would say to Beth much later in the evening. He looked over the note, stirrings of a plan began formulating. All thoughts of the dancing couple and his plans fled his mind, as He rose, throwing a fiver on the bar and went off to intercept Beth.
Seth held Beth in his arms, she was a vivacious little thing he thought, while smiling charmingly into her eyes. She seemed a little apprehensive at first, but had settled right in when he had told her this had been set up by Dare, remember me at the bar with him this afternoon he had consoled her, she had smile brightly into his eyes in answer. He relished in the feel of her warm satin gown, and allowed himself to be mesmerized by the shimmer of her diamonds.
It reminded him of the diamonds that had been worn by one of his dance partners earlier that evening at a reception. He had forgotten her name, but not her diamonds, one of which now resided in a hidden compartment of his roadsters boot, along with the diamond pin he had slipped off the satin cape he had cordially help a well-dressed lady put on. He had also shelved his plans for his 5:15 am “meeting” at the golf playing husbands hotel room, Beth’s jewels were a much more lucrative prospect.
When the dance had ended he took her to the bar and sat her down, ordering her a drink. She seemed a little perplexed, Seth kissed her gloved hand; wait for it he told her mysteriously, winking into her eyes. Beth had winked back, the fire in her heart reflecting deep in her eyes. Seth left, smiling cleverly to himself as he took in his surroundings. He looked around as he walked away, now where had the little imp gotten off too?
He had decided that the seventeen year old in the long flirting gown would play a very different role in his plans. He approached her, with Dares note and a twenty. Thought for a moment about the pair of thick platinum gold chains dangling from her throat down the open neckline of the girl’s glossy gown, then banished the though, he had bigger fish to filet. The twenty caught her attention and she eagerly listened as he explained to her what to do, pointing out Beth sitting, waiting in earnest at the bar. Wait until she finishes her drink, Seth told her as she listened eagerly. She took the twenty into her hand, the half caret diamond on her pinky ring flashing, and her gold chain bracelets jangled as she grasped it. Seth left, figuring he had about twenty minutes to stop at his car, get a few items from the boot, and put his plan in motion.
Beth had curiously received the note from the attractively shy young lady, clad a slinky gown that made her appear years older. Reading it she folded it and was just getting up when a man wearing a suit came up to her and offered to let her dance with him. It took her some time, before she was finally able to ward him off and leave the brilliantly lit clubroom for the dark, forbidding grounds outside.
Now, a thoroughly excited Beth walked up the hill. Her senses becoming more prickling alert with each step. Innocently unaware that she was no longer playing a role in Dare’s game!
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Epilogue:
As Seth walked away admiring the shimmery necklace, his thoughts travelled back to the gold burdened impish youngster in the swirling gown, and her pearl and diamond laden mother. Revisiting his original plans he decided that he liked the odds, especially since they would be against him. With the father leaving early to meet his cronies for breakfast the Mother should be still sleeping off her drink induced stupor, the hyperactive girl should still be out cold, but presented no risk if she awoke, he had more rope. The ladies jewels should be lying about in the apartment, or handedly on their persons( the pairs of diamond pinky rings, as well as the multi-diamond engagement ring flashed once again across his memory with all their brilliant glory),as he caught fire with the vision. There could be a safe he reasoned, but with a tied up daughter and a knife in his hand, the mother should have no issue opening it for him, or disclosing anywhere else her jewels may have been hidden . But if there was no safe, and the rings, pearls and solid white gold chains were somewhere in the room, he knew he would be able to noiselessly break in, find and slip the jewels from wherever they were perched, and be safely on his way without even causing the slightest stir from the sleeping woman and her daughter. It was a road Seth had travelled down many times. He prickled at the thought, as he foresightedly tallied up the potential haul while making his way to the car. The Mother/wife’s diamond rings, would easily fetch him at least three grand, probably close five with her pearls and the whelp’s jewelry added in. About a quarter of what he probably would get for the jewels now in his procession, so he mused inquisitively to himself, so ,was it worth the risk of his 20,000 bird in hand? Yes he answered himself, as all too familiar and welcome tingling sensation overwhelmed Seths muscular body. Like Dare, Seth like to play risky games, especially those which promised to be somewhat profitable. It would be a tantalizingly chancy gamble of his own; to wait a safe distance away while things cooled down and then return to break into the un protected sleeping ladies chamber.. He knew just the place to hide , and it would be a perfect spot to watch events unfold around Beth and Dare, while making his plans! It also afforded a nicely secret hiding nook for the ill-gotten gains collected so far that evening in case something went wrong, which it wouldn’t..
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Courtesy of Chatwick University Archives
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DISCLAIMER
All rights and copyrights observed by Chatwick University, Its contributors, associates and Agents
The purpose of these chronological photos and accompanying stories, articles is to educate, teach, instruct, and generally increase the awareness level of the general public as to the nature and intent of the underlying criminal elements that have historically plagued humankind.
No Part of this can reprinted, duplicated, or copied be without the express written permission and approval of Chatwick University.
These photos and stories are works of fiction. Any resemblance to people, living or deceased, is purely coincidental.
As with any work of fiction or fantasy the purpose is for entertainment and/or educational purposes only, and should never be attempted in real life.
We accept no responsibility for any events occurring outside this website.
********************************************************************************
All rights and copyrights observed by Chatwick University, Its contributors, associates and Agents
The purpose of these chronological photos and accompanying stories, articles is to educate, teach, instruct, and generally increase the awareness level of the general public as to the nature and intent of the underlying criminal elements that have historically plagued humankind.
No Part of this can reprinted, duplicated, or copied be without the express written permission and approval of Chatwick University.
These photos and stories are works of fiction. Any resemblance to people, living or deceased, is purely coincidental.
As with any work of fiction or fantasy the purpose is for entertainment only, and should never be attempted in real life.
We accept no responsibility for any events occurring outside this website.
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