View allAll Photos Tagged Humiliation
Honda CR 110 (1961-63) Engine 50cc
Frame No: 110-440
Engine No: N/A
Production 220
HONDA MOTORCYCLE ALBUM
www.flickr.com/photos/45676495@N05/albums/72177720300957688/
The Honda RC110 was the Honda racing team's first 50cc Grand Prix motorcycle racer, was conceived in 1961 and raced during the 1962 season. As the machine was developed during the season, it was renamed the RC111 and most surviving Honda records do not distinguish between the two designations. Despite extensive development efforts throughout the season by the factory, the bike achieved only a single Grand Prix victory for Luigi Taveri at the seasons final Grand Prix in Finland. made its GP début at the 1962 Spanish GP in Barcelona by which time the number of gears had been increased to six. Despite this the bikes were easily out-gunned by the two-stroke opposition and this was Honda's first serious defeat since 1960, A massive effort at the factory meant that for the French GP just one week later, the bikes were fitted with eight gears and then, another three weeks after that, for the IOM GP two completely new bikes arrived, now revving up to 17,000 and fitted with nine-speed gearboxes. Despite all this effort, Honda's 50cc machines still could not match the success of their larger brethren. Averaging over 120 km/h around the TT course, Luigi Taveri and Tommy Robb could still only manage second and third places and although on a damp track at the Finnish GP, Luigi Taveri did manage to grab a single victory, overall the 1962 50cc season was a humiliation for the Honda team
In contrast to the RC110, Honda developed a lower powered production version, the Honda CR110 Cub Racer. Aimed at the privateer rider for club and national status events, the CR110 proved more successful than the works machine and about 220 are said to have been sold worldwide. There were two versions, a five speed road machine with lights and silencers producing 7 hp at 12,700 rpm and the racing version with eight gears and 8.5 hp at 13,500 rpm.
This bike was offered at the British Motorcycle Museums, H + H Auction 6th April 2022 selling for £ 33,925 (including buyers premium) with all proceeds going to cancer research
Diolch am 90,950,257 o olygfeydd anhygoel, mae pob un yn cael ei werthfawrogi'n fawr.
Thanks for 90,950,257 amazing views, every one is greatly appreciated.
Shot 06.04.2022 H+H sale, National Motorcycle Museum, Solihull Ref. 156-051
With recent surprised news that Ukraine arm forces have successfully pushed back Russian invaders and regained thousands of squared km of occupied lands including the strategic raiway city or hub, Izium, it's a humiliation defeat for Putin and his poor battlefield planners. The Ukraine forces have tricked the invaders with the southern campaign at Kherson to divert Russian forces to the South and left the North invaded forces with lesser ammos and fewer defending units, more vulnerable to attack. And it happened. Kudos to the Ukraine's strategic battlefield thinkers, of course not without the intelligence and weapons help from the West.
With news Russia has picked up weapons from N.Korea and Iran suggesting they're running out of all sorts of ammo and struggling when many of their weapons depots being targetted and destroyed by the precision long range artillery provided by the West. It looks like Russia is at a critical point to either pull out and claim partial victory of "teaching Ukraine a lesson" or stay to facing tougher battles during upcoming cold winter months. It would be very bad and potentially history-reversal embarrassment for Russians to suffer the same defeat in winter on Ukraine soil just like how the Germans have been trapped and surrendered in Russia west during winter of WWII invasion.
Hope exists that Russia would retreat out of Ukraine before the winter set in. If that happens, the world will be in better place, and peace to return once again to the Ukrainians, and lesser casualties on both sides, or lesser suffering for many families on both lands. Because this is a barbaric and unwanted war at best, for both Ukrainians and Russians.
Let's crossing fingers!
Valley of Great Tarpatak in the High Tatras (1904)
Tivadar Csontváry Kosztka (1853 – 1919), the Hungarian painter loved by Picasso.
"Csontváry’s works were exhibited in Paris in 1948. Picasso spent an hour outside the exhibition’s regular opening hours viewing them, and after emerging, declared “I did not realize there was another great painter in this century aside from myself.”
Csontváry probably would have taken issue with Picasso’s proclamation, arguing that he was a more significant painter even than Raphael."
"On the hot sunny afternoon of 13 October 1880, when Csontvary was 27 years old, he had a mystic vision. He heard a voice saying, 'You will be the greatest Sunway Painter, greater than Raphael!' He took journeys around Europe, visited the galleries of the Vatican, and returned to Hungary to earn money for his journeys by working as an apothecary. From 1890, he traveled around the world. He visited Paris, the Mediterraneum (Dalmatia, Italy, Greece), North Africa and the Middle East (Lebanon, Palestine, Egypt, Syria) and painted pictures. Often his pictures are very large, several metres wide and height is not unusual."
"In recent decades, Tivadar Kosztka Csontváry has become a true national hero. After all, he has all the necessary attributes: he was only celebrated after his time, his canon of work is not only spectacular, but also unique, and his contemporaries in Hungarian society treated him as all future national heroes were: he was mocked and humiliated.
He painted his major works between 1901 and 1909. He had some exhibitions in Paris (1907) and Western Europe. Most of the critics in Western Europe recognized his abilities, art and congeniality, but in the Kingdom of Hungary during his life, he was considered to be an eccentric crank for several reasons, e. g. for his vegetarianism, anti-alcoholism, anti-smoking, pacifism, and his cloudy, prophetic writings and pamphlets about his life (Curriculum), genius (The Authority, The Genius) and religious philosophy (The Positivum). Some of his biographists considered this as a latent, but increasingly disruptive schizophrenia. Although he was later acclaimed, during his lifetime Csontváry found little understanding for his visionary, expressionistic style. A loner by nature, his “failure” impaired his creative power.
His art connects with post-impressionism and expressionism, but he was an autodidact and cannot be classified into one style. He identified as a "sunway"-painter, a term which he created.
The painter, after being derided for decades, ended up starving to death after the Soviet Republic took everything away from him.
He starved to death.
To give us an idea of how his life’s work was rated at the time, his heirs attempted to sell the paintings to delivery men as they were painted on high-quality canvas. Were it not for Gedeon Gerlóczy, who recognized Csontváry’s genius and bought them all up, there would be no paintings surviving to this day.
Today, a Csontváry is worth millions of Euros."
en.wikipedia.org/wiki/Tivadar_Csontv%C3%A1ry_Kosztka
bestbudapest.blog.hu/2015/07/22/csontvary_the_hungarian_p...
Dungeon is a room or cell where prisoners are held, especially underground. Aino's dungeon is an old decommissioned apartment building laundry room. There is transported underground by elevator. Can slip discreetly, without inverted jacket collars. The space is soundproofed with thick basement walls around. Dungeons, as a whole, have become associated with underground complexes of cells and torture chambers.
Sexual sadism within the context of mutual consent , generally known under the heading BDSM , is distinguished from non-consensual acts of sexual violence or aggression. Sadomasochism, or the use of pain as a sexual stimulant has been practiced since ancient times with some scholars suggesting that it is an integral part of human culture. S&M may involve painful acts such as cock and ball torture.
Erotic humiliation is consensual psychological humiliation performed in order to produce erotic excitement or sexual arousal. It may be part of BDSM and other sexual roleplay , or accompanied by the sexual stimulation of the genitals (or other erotic region) of one or both parties in the activity.
Erotic humiliation can be done verbally, physically, or both, and can be either private or public. Some individuals assume an acting role and others prefer to be spoken to in a degrading way. A classic technique that can be used to put the submissive into a bottom mind space is to humiliate them while also providing them with sexual stimulation. Select individuals who desire this form of humiliation also use it to acquire emotional release. Humiliation can become ritualized, and unlike some sexual variations, it can also be easily carried out over a long distance (such as online).
June 18, 2018 WHO, The World Health Organization, published ICD-11, and Sadomasochism, together with Fetishism and Transvestic Fetishism, are now removed as psychiatric diagnoses.
Can we remain complicit in the degradation of so many woman globally, by simply turning a blind eye?
♫ Where Do You Go To My Lovely
for Flickriver - Sophie Shapiro
.
Good morning Europe....
Good morning world..
Είμαι Ελληνίδα
I am Greek..
Ich bin Grieche
Ιo sono Greca
Je suis Grec
Soy Griego
Eu sou Grego
www.youtube.com/watch?v=TBosoT8ylO8
DSC_0863
Triclavianism was one of the beliefs attributed to Albigenses and Waldensians, who held that three nails were used to crucify Christ and that a Roman soldier pierced him with a spear on the left side.The 19th century Anglican scholar George Stanley Faber claimed that Pope Innocent III declared this to be a heresy and maintained that four nails were used and Jesus was pierced on the right side. This was repeated in historical works such as Sofia Bompiani's A Short History of the Italian Waldenses.[2] Faber's book does not quote any primary source, and does not give the name or date of the document of Innocent III. Other scholarly treatments of the subject, such as Herbert Thurston's article in the 1914 Catholic Encyclopedia, make no mention of any such document.George Stanley Faber's account of the history in his 1838 work An Inquiry into the History and Theology of the Ancient Vallenses and Albigenses: As Exhibiting, Agreeably to the Promises, The Perpetuity of the Sincere Church of Christ is as follows:I am not without some suspicion, that the circumstance of the Noble Lesson mentioning the five wounds of Christ, while it is silent as to the number of nails employed, affords another incidental testimony to the correctness of its date.Lucas of Tuy, in the thirteenth century, is very large on this subject. He tells us, that the world had turned to many false opinions: and he specially enumerates, the alleged Docetism of the Albigenses which denied that Christ had truly suffered in the flesh, and the unsound tenet unauthoritatively advanced by other sectaries that three nails only were used in the crucifixion and that the left side (not the right side) of our Lord was pierced by the spear.This last opinion was advocated from about the latter end of the eleventh century: but Pope Innocent III finally and infallibly determined, that four nails were used, and that the Roman soldier pierced the right side of Christ; a decision, which of course stamped the brand of heresy upon Triclavianism.The judgment of the Pope was confirmed by a miracle: and, as a decisive proof that four nails were used and that the right side was pierced, Lucas of Tuy brings forward the remarkable case of St. Francis Assissi, upon whose body were preternaturally impressed the five wounds of our Savior, in such a manner, that the semblance of the heads of four nails appeared in the inside of the two hands and on the outside of the two feet, while there was so real a wound on the right side that it often emitted blood.Now this saint was the founder of one of the two Orders which were started by Innocent III against the Humiliated and the Poor Men of Lyons: and as a part of the project, he contrived, we see, to mark himself in such a manner, as to bear a sort of practical testimony against the old triclavian heresy of those whom he was appointed specially to oppose. All parties acknowledged five wounds: but the semblance of four rusty nail-heads on the hands and feet of Francis were, of course, proof positive, that four of the wounds were inflicted by four nails and not by three.Such an argument would not have been used against those whom Francis was appointed to oppose, unless they had believed that three nails were employed: and, accordingly more than a century earlier, the author of the Noble Lesson, whom I suppose to have been a Triclavian, mentions the five wounds; but, probably in order to avoid giving needless offence is silent as to the number of the nails, and specifies not whether the right side, or the left side was pierced.
en.wikipedia.org/wiki/Triclavianism
The authenticity of many of these relics is in question.Very little reliance can be placed upon the authenticity of the thirty or more holy nails which are still venerated, or which have been venerated until recent times, in such treasuries as that of Santa Croce in Rome, or those of Venice, Aachen, Escurial, Nuremberg, Prague, etc. Probably the majority began by professing to be facsimiles which had touched or contained filings from some other nail whose claim was more ancient. It is conceivable that imitations in this way may have come in a very brief space of time to be reputed originals. The bridle of Constantine, for instance, is believed to be identical with a relic of this form which for several centuries has been preserved at Carpentras, but there is another claimant of the same kind at Milan. Similarly the diadem of Constantine is asserted to be at Monza, and it has long been known as "the iron crown of Lombardy." Simple fraud is also a possibility. The tale behind the bridle of Constantine originates with the fifth-century Church historian of Constantinople, Socrates of Constantinople, in his Ecclesiastical History, which was finished shortly after 439.[2] According to Socrates, after Constantine was proclaimed Caesar then Emperor, he ordered that all honor be paid to his mother, Helena to make up for the neglect paid her by her former husband, Constantius Chlorus. After her conversion to Christianity, Constantine sent her on a quest to find the cross and nails used to crucify Jesus. A Jew called Judas (in later retellings called Cyriacus) led her to the place they were buried. Several miracles were claimed, to prove the authenticy of these items, and St. Helena returned with a piece of the cross and the nails. The story that one nail was used to make a bridle, one was used to make the Helmet of Constantine and two were cast into the Adriatic Sea has its origins with Socrates.The Catholic Encyclopedia remarked that given that the question has long been debated whether Christ was crucified with three or with four nails:.One of the nails is said to have come to rest in the Iron Crown of Lombardy.Relics that are claimed to be the Holy Nails with which Christ was crucified are objects of veneration among some Christians, among Catholics and the Eastern Orthodox. In Christian symbolism and art they figure among the Instruments of the Passion or Arma Christi, the objects associated with Jesus' Passion. Like the other Instruments the Holy Nails have become an object of veneration among many Christians and have been pictured in paintings and supposedly recovered.When Helena, mother of Constantine the Great discovered the True Cross in Jerusalem, the legend was told by and repeated by Sozomen and Theodoret that the Holy Nails had been recovered too. Helena left all but a few fragments of the Cross in the Basilica of the Holy Sepulchre in Jerusalem, but returned with the nails to Constantinople. As Theodoret tells it in his Ecclesiastical History, chapter xvii,The mother of the emperor, on learning the accomplishment of her desire, gave orders that a portion of the nails should be inserted in the royal helmet, in order that the head of her son might be preserved from the darts of his enemies. The other portion of the nails she ordered to be formed into the bridle of his horse, not only to ensure the safety of the emperor, but also to fulfil an ancient prophecy; for long before Zechariah, the prophet, had predicted that 'There shall be upon the bridles of the horses Holiness unto the Lord Almighty.The question of whether Christ was crucified with three or four nails has long been debated, and can hardly be answered with references to medieval treatises or ancient iconic traditions. The details can be followed, however, in the Catholic Encyclopedia (see external link below). The belief that three nails were used is called Triclavianism. To Augustine, such people’s conceptions of time are mistaken because they confuse how we experience time with the divine eternity. The nail of the crucified highlights the clouds in the divine ... Augustine at the time: human time, divine eternity and why the old is really the last. "What was God doing before he made heaven and earth?" (Augustine 261).Do not think, brethren, that heresies can be
produced by a few small souls. Only great men
have created heresies.
St. Augustine
en.wikipedia.org/wiki/Nail_(relic)
DANIEL WALTHER
Solusi College, Bulawayo, Rhodesia
WERE THE ALBIGENSES AND WALDENSES
FORERUNNERS OF THE REFORMATION ? When a religious movement comes into existence it tends
to consider itself as an autochthonous phenomenon. Obviously,every reform movement has elements of newness and originality. Martin Luther was not, at first, concerned about spiritual ancestors: "We have come to this point without guide and without a Bohemian doctor." Likewise, in Geneva, Thkodore de B&ze stated that Calvin came "when God had appointed the time." 3 Calvin himself, when asked by Charles V how a Reformation came about, remarked that man cannot bring about a Reformation. When a church is spiritually dead it must be resurrected, and only God has the means to bring this about. The Reformers did not need to seek their origins, since, as was stated by St. Ignatius when he spoke of the orthodox Christians of his time, they have their being rooted in the Gospel. * Similarly, Beausobre wrote that there was no need to seek for spiritual ancestors to the Reformation.5 After the newness subsides, a time of critical examination leads to the conviction that there were other movements which, before their time, had attempted church reforms. There are several approaches to such an analysis. On one hand is the notion of the invisible church, which had to go underground until it gloriously reappeared in the 16th
century. Another concept is that of the unbroken continuity
of ' 'truth" which, through an unmistakable link, goes back
to the inception of Christianity. The relationship between Medieval sects and the Reformation is not of mere academic interest. The seeking for ancestors became a live issue and was ardently debated by historians. It became an object of numerous debates, especially in Huguenot synods.
Church history moved into the debate. Luther himself was
portrayed as a church historian. While Schafer and Jiirgens history and dogma far too little to be able to evaluate it
critically. Moreover, Luther was, like his contemporaries,
much influenced by legends and local rumors. several translations of orthodox defenders of the faith who dealt with medieval heresies. Their methods were recommended as an effective means with which Lutherans and Calvinists might be checked. The Jesuit Gretser, referringto Protestants as the new heretics in line with the Albigenses,
suggested that they could be fought by publishing significant
antiheretical writings of the Middle Ages. 20
The Catholic idea that methods used in the 13th century
could serve as a standard in the Reformation era also had
political overtones. For example, in 1569, Catherine de Medici
told the Venetian ambassador Giovanni Correr that she once
read a manuscript chronicle at Carcassonne in which the
doctrines of the Albigenses were discussed-that they wanted
neither priests nor monks, images, masses, nor churches, and, wrote the ambassador, while reading this text Catherine had the Huguenots in mind. Pius V also wanted the measures against the Albigenses during the Crusade used against the Huguenots of France. He wrote to Catherine de Medici in 1569: "It is only by the total extermination of the Huguenots that the King of France can restore the ancient faith of the noble kingdom of France." 30 St. Bartholomew's night was not far off. Waldenses and Albigenses were discussed not only inreligious circles. The rationalistic author of the Dictionnaire histo~ique et critiqae,
Pierre Bayle, stated "that never before
were the Waldenses discussed as much as today." Bayle.referred to a work where De La ValIette compared the
Albigenses with Calvinism. 46
It has been established that Albigenses and Waldenses
lived at the same time but were far from agreeing on doctrine.In fact, can Albigenses and Waldenses be assimilated?
Though both movements have often been put in a common
category they disagreed on doctrine. They existed roughly
in the same area, but it was mere co-existence. They were not
only far apart in doctrine, but they also frequently debated
their views. The Waldenses were, theologically, the sharpest
opponents of the Albigenses. They had a common enemy, the
papacy, whom both considered the Antichrist. In recent
years the two movements were examined by A. Dondaine
and also by Chr. Thouzellier. 47 It is true that in the 13th
century many documents refer to the Albigenses and Waldenses
together, such as the 258-volume manuscript in the
Doat collection. 48
In 1661 a collection of Waldensian tracts belonging to
Archbishop James Ussher was acquired by the University
of Dublin. This collection was described in 1920 by Mario
Espositio, who listed all the documents as being Waldensian. In 1960 one of these documents was identified as an Albigensian
text, because of an expression in the Lord's Prayer. 50
In documents that have recently been published, the opposition
between the Albigenses and the Waldenses is brought
into sharper focus. Around 1300 the Cathari were attracted
doctrinally by a group of Poor Men of Lyons (Waldenses).
The founder and leader of the "Catholic Poor," Durand of
Huesca, was a former Waldensian converted to Catholicism.
The mission of these "Catholic PoorJ' was to lead the Waldenses
into Catholicism. In 1964 a document directed against
the neo-Manichaeans was published; it is one of the rare
sources giving an insight into the Albigensian teachings by
an opponent who refuted them in debate, and with the use
of Bible texts.One significant debate on Protestantism's forerunners
took place in the 17th century when French Protestantism
was not faring well; the Revocation of the Edict of Nantes
was about to occur. One of the most eloquent voices to enter
the debate on Protestantism was that of the bishop of Meaux,
J. B. Bossuet (died 1704). In his Histoire des variations des bglglises protestantes (Paris, 1688), 62 Bossuet challenged and
denied that there was any relationship between medieval
sects and Protestants. Bossuet nevertheless made an important
contribution ; he differentiated clearly between Albigenses
and Waldenses: the Albigenses were of foreign (Eastern)
origin; the Waldenses came into being only in the 12th
century on French soil and could not be accused of nonChristian
concepts. Protestant apologists answered both
these arguments in detail. By the time Bossuet's essay
appeared, it had become a favorite Protestant argument that
Protestantism had not broken out miraculously but preexisted
in several medieval heterodox movements. What
disturbed Protestant defenders particularly was that Bossuet
seemed to deny any relationship between the Protestants
and the medieval attempts at reform. Especially Basnage
was irked by BossuetJs essay (Book XI) which refutes the
"obvious relationship and the ancient and pure forer~nners."~s
One basic argument which can be seen in all reform movements
is that they saw in the church of Rome an apostate
church that followed tradition rather than Scripture. They
refused to consider that priestly intercession was necessary.
The Albigenses denied the legitimacy of the Church of Rome,
and saw in the Pope the Man of Sin. 54
The Roman Church fought the heretics in various ways.
The Church forbade the use of the Gospels, a use which had been specifically prohibited by certain councils 55 because
such use of the Gospels might lead to a critique of the Church
and the rejection of the sacraments, the intercession of the
saints and purgatory. Another charge laid against the heretics was that in espousing poverty they opposed the hierarchy of the Church because of its wealth, and also because of Church ordination, which seemed incompatible with the ideal of poverty so common in many lands. The Albigensian heretics set up a counter church made up of "good men"
(bonshommes) : the perfect ones (perfecti) and the believers
(credentes). The Albigenses had their own esoteric organization over which the Roman Church, of course, had no control. Another criticism was that lay preaching and the ideal of poverty were somehow linked to dualism. 56 The Church laid its greatest stress on fighting this last point: dualism was the core of heresy. However, the charge of dualism was not always laid against the Albigenses in the beginning. For example, Bernard of Clairvaux did not accuse the Albigenses of being Manichaean. In the 12th century the main concern of the Albigenses seemed to be about apostolic succession and ordination, the rejection of the Old Testament, and extreme simplicity of worship. Later on, the charge of dualistic heresy became increasingly insistent. AS far as Protestantsare concerned, they did not consider the Albigenses as their forerunners because they were dualists, but because of their anti-clericalism. There is also a positive common denominator :the urge to follow Scripture, to live and believe according to the Gospel.
digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=10...
聖釘（せいてい）は、聖遺物のひとつで、イエス・キリストが磔にされた際に手足に打ちつけられた釘であるとキリスト教内で言い伝えられているもの。伝えられるところによれば328年ごろ、コンスタンティヌス1世の母親ヘレナがゴルゴタの丘の跡地、現在の聖墳墓教会付近で聖十字架とともに発見したとされる。
信仰の対象として各地のカトリック教会で祭られている。 カトリック百科事典によれば、世界中で祭られている聖釘は30本を下らないだろうと言われる。中でも最も有名なのは、いわゆる聖槍の中央部に針金で固定されているものである
ja.wikipedia.org/wiki/%E8%81%96%E9%87%98
not same in german...Der Legende nach wurde Jesus Christus mit den Heiligen Nägeln an das Kreuz geschlagen. Nach der Kreuzabnahme sollen die Nägel zusammen mit dem Kreuz vergraben worden sein. Die Auffindung der Heiligen Nägel ist durch Aufzeichnungen Bischofs Gelasius von Caesarea und Rufinus von Aquileia überliefert. Demnach ließ Helena, die Mutter von Konstantin dem Großen, im Heiligen Land nach Gegenständen suchen, die mit dem Leiden und Sterben Christi in direktem Zusammenhang standen. Zusammen mit dem Heiligen Kreuz sollen auch die Nägel im Jahre 325 gefunden worden sein und durch ein Lichtwunder im Beisein Helenas und des historisch nicht nachweisbaren Bischofs Judas Cyriacus von Jerusalem identifiziert worden sein. Helena sandte die Nägel zusammen mit einem Teil des Kreuzes an ihren Sohn Konstantin den Großen. Einen der Nägel ließ er in seine Eiserne Krone einarbeiten, die übrigen in die Zügel seines Zaumzeugs. Später gingen die Heiligen Nägel durch Schenkungen an andere Besitzer über. Insgesamt erheben 29 bis 34 Stätten Anspruch auf den Besitz Heiliger Nägel. Ein Teil dieser Nägel könnte von der Holzkonstruktion des Kreuzes selbst stammen, wie der Fußbank, dem Sitzpflock, oder dem Titulus crucis INRI-Tafel. Ein weiterer Teil der Heiligen Nägel sind vermutlich Berührungsreliquien, also hinzugefügte Nägel, die einen der Heiligen Nägel Christi berührt hatten. Unter anderen ließ Bischof Karl Borromäus von Mailand acht Nägel nach dem Mailänder Nagel anfertigen und verteilen. Ein weiterer Grund für die große Zahl Heiliger Nägel ist dass sie möglicherweise nicht vom Kreuz Christi stammten sondern aus der Leidensgeschichte anderer Märtyrer und dass teilweise die Nägel zerteilt wurden und selbst winzige Feilspäne der Heiligen Nägel verehrt und in Reliquien oder Reliquiare eingearbeitet wurden. Ein weiterer Teil der Heiligen Nägel ist unbestimmter Herkunft.
de.wikipedia.org/wiki/Heiliger_Nagel
whith italian a lot of options...I Sacri Chiodi, al pari della Croce, vennero secondo la tradizione rinvenuti da sant'Elena Imperatrice durante il suo viaggio in Terrasanta nel 327-328. Elena lasciò la croce a Gerusalemme, portando invece con sé i chiodi: tornata a Roma, con uno di essi creò un morso di cavallo[4], e ne fece montare un altro sull'elmo del figlio Costantino I, affinché l'imperatore ed il suo cavallo fossero protetti in battaglia. Ad essi si accenna per la prima volta il 25 febbraio 395 in un'orazione di sant'Ambrogio. Dell'esistenza delle reliquie parlò anche in una missiva con l'imperatore Teodosio.Le reliquie si trasmisero ai discendenti dell'imperatore. San Gregorio di Tours parlò invece di quattro chiodi, citandone uno che fu immerso nel mare per calmare una tempesta. Nel VI secolo si trova una documentazione a Costantinopoli della venerazione di più santi chiodi, forse gli originali, forse derivazioni fatte secondo le consuetudini dell'epoca, usando una parte della reliquia originale e aggiungendovi una parte nuova a formare una replica.Le vicende successive delle reliquie si perdono nell'assenza di documentazione, restando solo varie tradizioni orali impossibili da verificare.La più antica menzione del Sacro Chiodo di Milano è del 1389, in cui si fa menzione di una richiesta a Giangaleazzo Visconti a vantaggio della cattedrale metropolitana, dove era riposto ab antiquo uno dei chiodi con cui fu crocifisso il Salvatore. La tradizione fa risalire la presenza del Chiodo a Milano dall'epoca di Ambrogio, ma esistono numerose altre ipotesi sul suo arrivo: messo in salvo spedendolo dopo la furia iconoclasta di Leone Isaurico (sec. VIII), o arrivato con le reliquie dei Magi deposti poi nella basilica di Sant'Eustorgio, o ancora donato al vescovo Arnolfo II da Ottone III; altri ancora ipotizzano che sia arrivato con le Crociate.Il chiodo si trova ancora oggi sospeso sopra l'altare maggiore, nel semicatino absidale, e secondo la tradizione è uno dei due provenienti dal morso del cavallo di Costantino I.Il Sacro Chiodo è oggi conservato in un tabernacolo, posto nel semicatino absidale e segnalato da una luce rossa. Anche se sospeso molto in alto, una luce lo rende visibile da tutta la cattedrale. Il chiodo era originariamente prelevato dall'arcivescovo e mostrato ai fedeli ogni 3 maggio, festa dell'"Invenzione della Santa Croce" (cioè del ritrovamento della Croce), ora viene portato in processione il sabato che precede il 14 settembre, festa dell'Esaltazione della Santa Croce. Per prelevare il chiodo dalla sua custodia viene utilizzata la seicentesca nivola, un curioso ascensore oggi meccanizzato.Il Sacro Chiodo di Roma si trova assieme alle reliquie della Croce nella basilica di Santa Croce in Gerusalemme; secondo la tradizione sarebbe la seconda parte del morso del cavallo di Costantino.La storica Valeriana Maspero ritiene che la corona fosse il diadema montato sull'elmo di Costantino, dove il sacro chiodo era già presente. Dopo la caduta dell'Impero romano d'Occidente, l'elmo di Costantino sarebbe stato portato a Costantinopoli, ma in seguito fu reclamato dal goto Teodorico il Grande, re d'Italia, il quale aveva a Monza la sua residenza estiva. I bizantini gli inviarono il diadema trattenendo la calotta dell'elmo. Esso sarebbe poi stato montato dentro la Corona ferrea.Uno dei chiodi si trova nella cattedrale di Colle Val d'Elsa in provincia di Siena[7][8]. Si tratta di un chiodo di ferro di circa ventidue centimetri di lunghezza, munito ad un'estremità della capocchia ed all'altra ancora appuntito, intaccato e piegato in prossimità della punta. Nelle descrizioni di questa Reliquia riportate nei documenti ufficiali, sia ecclesiastici sia civili, sempre si parla di “Unus ex Clavis quo crucifixus est Dominus Noster Jesus Christus”. Così nelle bolle pontificie di Eugenio IV, Callisto III, Sisto V, Urbano VIII, Clemente X. Secondo un'antica credenza, diffusa fra i colligiani, sembra trattarsi del S. Chiodo che trafisse il piede sinistro di Gesù.Numerose storie, manoscritte e stampate, sono concordi nel tramandarci che questa è giunta in Val d'Elsa nel IX secolo, come prezioso lascito di un vescovo franco. L'alto prelato che era a Roma, in un periodo di intensi contatti della Santa Sede con il Sacro Romano Impero, ricevette la Reliquia dalle mani del pontefice. Nel suo viaggio di ritorno, il vescovo morì a Viterbo e lasciò il prezioso Chiodo nelle mani di un prete del contado colligiano, di Bibbiano, compagno di viaggio del vescovo o forse suo segretario già dal viaggio d'andata. La Reliquia divenne così sua eredità e fu portata nel castello di Bibbiano da dove, infine, alla morte del sacerdote, venne trasportata in Colle, non senza suscitare rivendicazioni da parte della confinante San Gimignano.La tradizione orale, raccolta dal prete Jacopo Fontana nel 1554, così descrive l'avvenimento: ”vedendo detto Prete piangere la Madre si voltò a lei, e gli disse: Madre mia cara, ed onoranda non piangete, che morendo io vi lascerò una Reliquia, che dove Voi vi risolverete a darla o a Colle, o a S. Gimignano sarete onorata, ed accarezzata; ma vorrei questa grazia da Voi, che per esser mio padre da Colle, e Voi da S. Gimignano, che non avesse più animo a S. Gimignano che a Colle, e però vi prego lo facciate intendere in un medesimo tempo a tutti, e chi prima giunge, di quello sia detta Reliquia, e di questo vi prego per l'amor di Dio. […] I Colligiani subito mandarono per tale Reliquia la Compagnìa di S. Croce della Pieve in Piano, quale è la prima Compagnia ordinata, e stabilita a Colle. […] E quegli di S. Gimignano arrivarono […] per aver detta Reliquia, ma non furono a tempo, perché tardarono tanto in armarsi, pensando di avere a combattere con i Colligiani” .L'insigne Reliquia, dato il suo significato, ebbe subito un grande culto. Inizialmente fu custodita in Piano per poi trovare collocazione in Castello all'interno della pieve colligiana. Tra i devoti spicca l'arciprete della pieve, S. Alberto da Chiatina, che resse il clero di Colle dal 1177 al 1202, quando morì 'crocifisso' da lunghe sofferenze corporali sopportate con esemplare pazienza. Molti provvedimenti del Comune testimoniano la costante devozione della comunità colligiana. Il più significativo è forse quello del 5 maggio 1412, quando, su proposta di Taddeo Beltramini, fu stabilito con legge che i testamenti dei cittadini della Terra di Colle, per essere validi a tutti gli effetti civili, dovevano portare la scrittura di un pur minimo lascito a favore del culto del S. Chiodo.Nel 1444 la preziosa Reliquia era ben conservata in un “forzierino di legno dorato”. Circa venti anni dopo, per custodirla degnamente, fu commissionato a Domenico Rosselli un tabernacolo monumentale. Nel 1592, quando Colle fu eretta diocesi e per volontà del suo primo vescovo, il colligiano Usimbardo Usimbardi, fu iniziata la costruzione dell'odierna cattedrale, questa pregevolissima opera del Rinascimento fu inglobata nella nuova cappella progettata per il S. Chiodo insieme al duomo. È interessante notare che l'Opera del Duomo fu qui istituita nel nome di Opera del S. Chiodo.I fedeli che si inchinano a baciare la Reliquia, da sempre la trovano custodita in un povero bucciolo di canna, lo stesso di quel lontano giorno quando il S. Chiodo passò dal vescovo franco al prete colligiano. Le antiche memorie ricordano l'episodio nel quale il popolo di Colle volle porre il Chiodo in un reliquiario d'argento, ma lo si ritrovò miracolosamente nel suo bucciolo di canna, non per mano d'uomo. La devozione della comunità colligiana verso l'insigne Reliquia è perpetuata dalla Centuria del S. Chiodo, associazione di fedeli canonicamente istituita, fondata per iniziativa del fiorentino Giovan Battista Buonaccorsi il quale, divenuto vescovo di Colle, tra i primi suoi atti volle erigere una Centuria all'altare del S. Chiodo: era il 14 maggio 1645 , lo stesso anno della sua nomina vescovile.
'SUPPLICANT' or "SUPPLICATION to the INEVITABLE"
10" X 10" (25.4 cm. X 25.4 cm) Acrylic on wood panel
October 2008, Los Angeles
My mind wanders to visions of a future after the angry Mohammedans have set off their suitcase W.M.D.'s, and a chain reaction has occurred, leaving not much other than a poor few folks who probably envy the dead.
In more logical thinking, I doubt any human life will remain after 'everything' hits the fan. The seeds of racial and religious hatred, territorialism and insouciance for the stability of our environment will eventually come to an inevitable conclusion. The human race will go out with a pathetic whimper, not a defiant howl. Of course, I hope this is many years away … but we can't be sure of that. We can't be sure of anything anymore.
It's fun to imagine a post-apocalyptic world full of tough survivalist guys and sexy women. Visions gleaned from TV and Movies where heros can overcome any obstacle. Suffering and anguish is what happens to "others". These "victims" are at fault for being too old, or too young, or not going to the gym enough. In fact, The entertainment media glamifies the horrors in subtle ways. Shows like "24" and "THE UNIT" are full of propaganda which bombards viewers with America's War Mongering, torturer policies and glorifies the militant 'Superman Survivalist Good Guy' bullshit. Perhaps a race of sociopathic sado-masochists will evolve and make this a reality?
Even though I know it's lethal crap, I laugh along with everyone, and love these shows. My trusty TIVO gets them all for me! I still cherish my adolescent fantasies of survivors who are willing and able to flourish in a Post-Apoc "Mad-Max" Stone Age. I dig all the destruction, murder, War, degradation and humiliation!
Here, in this painting, I have painted a meek survivor, supplicating his/her self to the more powerful, huge and emotionless cyborgian priest. In the future the Priesthood of Cyborgs will possess the final truth and be the providers for the remaining meek humans ( who have inherited* the Earth, but not what the Christians expected).
All prayers and sacrifices are made to the immortal machines. The machine clerics have become the spiritual leaders and oracles of the planet, the new religious hierarchy. The ultimate religion which believes in complete randomness. Their spiritual followers are the human detritus, remnants of the suicided race, their dwindling flock. And in the course of nature, the latter will perish, and the machines will rebuild and evolve themselves into a more perfect organism which will reign until something better comes along.
* Blessed are the worms, for they shall inherit our bodies" ~ rs connett. Circa 1997
I love the old school placard holding. It ads to the humiliation if inmates have to present their number.
I noticed while we were playing frisbee with our picnic plates today that they were exactly the same shades as the Flickr logo. Is this, then, the most shameless attempt there has ever been to get picked up by Flickr and explored? Shame on me.
Funny hat is a gift from the amazing ♡Weich♡Taube♡ - THANK YOU! :)
These photos are dedicated to Her and her Don Belo, who is feeling much better now!! :)
I did my seasonal photographic humiliation of my pets today (aka - the Pug Christmas Extravaganza!).
I used my "ghetto studio" for this shoot - PVC pipe holding up a green bed sheet. The dogs all pose on a platform my husband built. The light is all natural, coming in through my front living room window. In the new year, I'll have a REAL studio. (lights, backdrops, reflectors, everything). I can't wait until we're done setting it up!
Here's a sneak preview of Wookie's holiday wishes!
If you like my silly pet shots, stay tuned... there are more to come. If you don't like silly pet shots, too bad! :-)
ENGLISH:
This is humiliation for the Glaoui, which must go beg forgiveness of his sovereign, kneeling, face against the ground. He died that same year. His lands were confiscated and his sons exiled.
This is Jeffrey Rossman. He lives just outside Danbury,Connecticut and he is being outed and publicly exposed for the homosexual sissy faggot queer he really is. His family and friends have no idea not only does Jeffrey love boys, particularly when they are naked and hard, so that he can prove what sissies love doing with boys but that he shaves his legs, has noticeable breasts, and loves shopping in women`s department stores for bras, panties, pantyhose, form fitting shapewear, leggings, skirts and heels.