View allAll Photos Tagged Humility
Repossessing Virtue: Humility Is the Basis of My New Faith (December 14, 2008)
(this essay originally appeared on SOF Observed as part of the Speaking of Faith series, "Repossessing Virtue" at speakingofaith.org/first-person/repossessing-virtue/)
Editor's note: We asked our listeners and readers to tell us their stories about the moral and spiritual aspects of the economic downturn. In the coming months, we'll be featuring some of these on SOF Observed an as part of our First Person project, "Repossessing Virtue."
Jessica Sundheim reminds us that personal transformation and understanding happens at any age. She kicks off this first person exploration, and continues our series of interviews with wise voices, including Martin Marty, Prabhu Guptara, Esther Sternberg, Rachel Naomi Remen, and others to come.
Since I was very young, like just about everyone I know, I had a strong mechanism deep within that could smell injustice, layer upon layer of it. I knew at age three that going to daycare sucked, and I knew that my peers were favored because we were cared for by their mother. However, the complexity of greater social injustices didn't really begin to sink in until I turned 25. Before then I think of myself as a protestor/whiner. I saw the injustice at face value and whined about it. Growing up on poverty and years of watching PBS documentaries of war demonstrations, the liberation of concentration camps, civil rights marches, The Wonder Years, and listening to my parents old LP's of The Beatles and Janice Joplin had left their mark.
The tragedy of 9/11 took place just weeks after my 23rd birthday. It was shaking, like someone had struck a chord that had resonated for years and then on 9/11 someone struck a new chord, a chord no one knew. I quit my job to stay home with my kids. I flew home to Tennessee with my toddler and eight-month-old baby to visit family. We bought a new car. We waited. I was ready to act, but no direction came. I also began to seek out spiritual renewal and joined a very fundamentalist Bible study. Soon, my car was tuned to a different station, one that focused on my family and my role in it instead of news and the world. My head was filled with directives to isolate, seclude my young, and become as perfect as possible. My goal was to be Jesus Christ and to get everyone else to be just like me.
The mechanism that smelled injustice began to be tweaked. "Could it really be injustice if the person isn't a Christian? God works for the good of those who believe in him." Personal behavior and faith status became the stick with which I measured out those who suffered for no cause of their own and those who deserved it. No longer a sheep in the flock, I wasn't even the shepherd; I was the butcher, me and about 5 million others. So when the war that I had been fated to protest for years came, I was blinded by a belief system that mandated an eye for an eye.
My belief system had little sympathy or compassion for people who could not control their sinful nature. I didn't even believe in funding public schools, or that women should work outside the home. Our society was falling apart because of working women, sex, Godless public education, taxes, and fast food. I really, really believed in this.
Shortly after 9/11 my husband became the director of an environmental learning center. Two years later, when the funding was cut and the center folded my life changed. I started a cleaning business at seven months pregnant because no business would hire me, and I got a job as a coordinator for an after school program (in a public school). I also became vehemently opposed to any business that would have the audacity to discriminate against a pregnant woman.
My husband worked endlessly. He had three jobs. He went to tutor at the school at 3:00 p.m., from there he went to his overnight factory job at 6 p.m. He got home after working an 11-hour shift at 5 a.m. At 9 a.m., after four hours of sleep, he went on call as an EMT with the local ambulance service. He could still catch some sleep if he didn't get a call. Without the paycheck that we had become accustomed to, public school began to look like a good deal, my dream of home schooling was fading. Something I had railed against for years (welfare) began to look like a social safety net. I'll never forget the time I was at a Christian women's meeting and the director of the food shelf leaned over and said, "You can go to the food shelf so many times per year. You should go." She squeezed the life out of my hand, as if to say if you don't go I'll hurt you. I went.
I'll never forget that experience. I, a hard working, educated, sober, business woman was going to a food shelf! The people were so nice. The form was one page, about five questions. I thought we'd get enough food for one meal, but I had to pull my car around so that I could unload box after box into my car. We were given so much, I couldn't fit it all in my cupboards. We ate every last can of tuna, box of instant potatoes, and even SPAM with relish.
Humility is the basis of my new faith.
I do not look at the state of our country's economy as a crisis in the same way as most. The state of affairs is an opportunity, in many ways. I still have a sense of justice, and so I think that someone should pay for the frivolous, machismo, arrogant politics and policies of the last 15 years. But, I know that for the most part the powerless, not the propagator, will suffer most in this mess.
However, poverty for me is no longer a judgment handed down to the lazy, uneducated, drunken, egocentric sloth. I no longer define poverty by neighborhood, class, education, or even bank account. Poverty is to lack the ability to help others as one would want to help oneself. Poverty is the inability to forgive — the blind, misinformed faith that isolates and secludes a person from joy, self-forgiveness, compassion, and love for one's neighbor.
Our family has gone through a financial crisis much like what the country is facing now. We have learned a lot and I feel that we are better off. The leadership I am looking for at this time is a leadership that believes in everyday people. Leadership that doesn't look at the person's bank account or position of status to find value, but instead a leadership that understands the inherent value of every citizen of this country. A leadership that doesn't seclude or isolate, but reaches out to all of us and in turn gives some useful direction, a map.
What am I doing differently? I am no longer a secluded housewife. My kids go to school. We moved to a new community. I am grateful for welfare, food stamps, and Medicare even though we no longer use them. The food shelf still rocks. Involved in my local political party, I fought hard for a candidate with real vision as a delegate to the DFL state convention. (I am the former chairperson for the Big Stone County Republican Party). For the last year I worked two jobs, helped plan a fundraiser, door knocked for Barack, had a house party, marched in a lawn chair brigade in many parades for my local candidate for Minnesota House Seat 10A. As the volunteer coordinator for A Center for the Arts, I naturally voted "yes" on the constitutional amendment.
I find wisdom at a unique church. The church is actually two churches, United Church of Christ and a Presbyterian church, which came together to worship in the same house when a tornado blew through town almost a hundred years ago. The six of us live in a two-bedroom house on the tracks in the "ghetto" of Fergus Falls, and I let the kids play with the neighbors. I could not be more different, or any further from my old idea of "perfection."
I find leadership in my elders, veterans, the people who grew up during the Great Depression, and my grandmother. I also look for ways to be of use. I find spiritual renewal in many forms of art, but my favorite is dance. I enjoy other's points of view and I don't always know mine. I like collaborating.
I once called into an MPR pledge drive during SOF to protest the show and withdraw my membership. I am sorry. Now, I want to tell you thank you. This [essay] is humongous, but it's been a journey and I wouldn't be the person I am now without having listened to the different ideas and perspectives (especially an interview with an Evangelical fundamentalist a few years back). Your show makes a difference, so I look forward to tuning in.
Jessica Sundheim was born during the Carter administration and lives in Fergus Falls, Minnesota.
I've long since become an anti-religion type of person, it's responsible for so much bullshit it's not funny. Yet seeing how the Japanese behave and partake at the shrines and temples in their respective faiths, I saw something new and unique. I saw no angst or motives, just a welcoming of a way to see and be calm in light of the events of the day, like a part of life as opposed a indoctrination. Rose tinted tourist glasses maybe, but those temples and shrines touched me in ways I didn't think anything would again...
Deep humility in being there.
See more here
"Will Tahu find the humility and patience to earn deeper knowledge of fire and learn that not everything can be taken by force?"
Fourth creature of the series to make the G2 creatures into large and powerful elemental masters. Ikir came to completion in one day after I began tinkering with his head design. It's a good feeling when a moc comes together straightforwardly.
As usual, I recycled the head, but gave the creature different eyes from the rest. Boat studs made for great bird eyes in this case.
With Ikir, I thought that Tahu's challenge is basically the fact that he can't reach the flying bird. Assuming Tahu is fairly hot tempered, his trial is to learn that he can't simply force and take everything he wants. Instead, with Ikir, he must learn to earn, wait, give and compromise until he finds the connection he needs with Ikir.
Ramadan (Arabic : رمضان Ramaḍān, Arabic pronunciation: [rɑmɑˈdˤɑːn] ) (also Ramadhan, Ramadaan, Ramazan) is the ninth month of the Islamic calendar , which lasts 29 to 30 days. It is the Islamic month of fasting , in which participating Muslims refrain from eating and drinking [1] and is intended to teach Muslims about patience, humility, and spirituality. Muslims fast for the sake of God (Arabic : الله, trans: Allah ) and to offer more prayer than usual. Compared to the solar calendar , the dates of Ramadan vary, moving backwards by about eleven days each year depending on the moon ; thus, a person will have fasted every day of the calendar year in 34 years' time. Muslims believe Ramadan to be an auspicious month for the revelations of God to humankind, being the month in which the first verses of the Qur'an were revealed to the Islamic prophet , Muhammad .
Contents
[hide ]
· 1 Origins of Ramadan
· 2 The Beginning of Ramadan
· 3 Practices during Ramadan
o 3.1 Fasting
o 3.2 Prayer and reading of the Qur'an
o 3.3 Iftar
o 3.4 Charity
o 3.5 Laylat al-Qadr
· 4 Eid ul-Fitr
· 5 Cultural aspects
o 5.1 Decorations
· 6 Economic aspects
· 7 See also
· 8 References
· 9 External links
[edit ] Origins of Ramadan
The word Ramadan is derived from an Arabic root rmḍ, as in words like "ramiḍa" or "ar-ramaḍ" denoting intense heat,[2] scorched ground and shortness of rations. Ramadan, as a name for the month, is of Islamic origin. Prior to Islam and the exclusion of intercalary days from the Islamic calendar, the name of the month was Natiq and the month fell in the warm season.[3] The word was thus chosen as it well represented the original climate of the month and the physiological conditions precipitated from fasting. In the Qur'an, God proclaims that "fasting has been written down (as obligatory) upon you, as it was upon those before you". According to a hadith , it might refer to the Jewish practice of fasting on Yom Kippur .[4] [5]
[edit ] The Beginning of Ramadan
Hilāl (the crescent ) is typically a day (or more) after the astronomical new moon. Since the new moon indicates the beginning of the new month, Muslims can usually safely estimate the beginning of Ramadan.[6]
There are many disagreements each year however, on when Ramadan starts. This stems from the tradition to sight the moon with the naked eye and as such there are differences for countries on opposite sides of the globe.[7] More recently however, some Muslims are leaning towards using astronomical calculations to avoid this confusion.
For the year of 1432 Hijri , the first day of Ramadan was determined to be August 1, 2011.
[edit ] Practices during Ramadan
[edit ] Fasting
Main article: Sawm
During the month of Ramadan, Muslims fast from dawn to dusk.
The month of Ramadan is the one in which the Qur'an was sent down - right Guidance to mankind, and clear signs of Guidance and Distinction of truth from falsehood. Those among you who witness it, let him fast therein. Whoever is sick or on a journey, then a number of other days. God desires ease for you, and desires not hardship. Thus may you fulfil the number of days assigned, magnify God for having guided you, and perhaps you will be thankful.
Ayah 185, Sura 2 (Al-Baqara ), translation by Tarif Khalidi see:[2] [8]
Ramadan is a time of reflecting, believing and worshiping God. Muslims are expected to put more effort into following the teachings of Islam and to avoid obscene and irreligious sights and sounds. Sexual intercourse among spouse is allowed after one has ended the fast. During fasting intercourse is prohibited as well as eating and drinking, one is also encouraged to resist all temptations while you are fasting. Purity of both thoughts and actions is important. The act of fasting is said to redirect the heart away from worldly activities, its purpose being to cleanse the inner soul and free it from harm. It also teaches Muslims to practice self-discipline, self-control,[9] sacrifice, and empathy for those who are less fortunate; thus encouraging actions of generosity and charity (Zakat ).[10]
Muslims should start observing the fasting ritual upon reaching the age of puberty , so long as they are healthy, sane and have no disabilities or illnesses. The elderly, the chronically ill, and the mentally ill are exempt from fasting, although the first two groups must endeavor to feed the poor in place of their missed fasting. Also exempt are pregnant women if they believe it would be harmful to them or the unborn baby, women during the period of their menstruation, and women nursing their newborns. A difference of opinion exists among Islamic scholars as to whether this last group must make up the days they miss at a later date, or feed poor people as a recompense for days missed.[11] While fasting is not considered compulsory in childhood , many children endeavour to complete as many fasts as possible as practice for later life. Lastly, those traveling (musaafir) are exempt, but must make up the days they miss.[12] More specifically, Twelver Shī‘ah define those who travel more than 14 mi (23 km) in a day as exempt.[10]
[edit ] Prayer and reading of the Qur'an
In addition to fasting, Muslims are encouraged to read the entire Qur'an. Some Muslims perform the recitation of the entire Qur'an by means of special prayers, called Tarawih , which are held in the mosques every night of the month, during which a whole section of the Qur'an (Juz' , which is 1/30 of the Qur'an) is recited. Therefore the entire Qur'an would be completed at the end of the month.
Ramadan is also a time when Muslims are to slow down from worldly affairs and focus on self-reformation, spiritual cleansing and enlightenment; this is to establish a link between themselves and God through prayer, supplication, charity, good deeds, kindness and helping others. Since it is a festival of giving and sharing, Muslims prepare special foods and buy gifts for their family and friends and for giving to the poor and needy who cannot afford it; this can involve buying new clothes, shoes and other items of need. There is also a social aspect involving the preparation of special foods and inviting people for Iftar .
[edit ] Iftar
Main article: Iftar
Iftar in Sultan Ahmed Mosque in Is Istanbul ,Turkey
Muslims all around the world will abstain from food and drink, through fasting, from dawn to sunset. At sunset, the family will gather the fast-breaking meal known as Iftar . The meal starts with the eating of a date — just as Prophet Muhammad used to do. Then it's time for the Maghrib prayer, which is the fourth of the five daily prayers, after which the main meal is served. [13]
Over time, Iftar has grown into banquet festivals. This is a time of fellowship with families, friends and surrounding communities, but may also occupy larger spaces at mosques or banquet halls, where a hundred or more may gather at a time.[14]
Most markets close down during evening prayers and the Iftar meal, but then re-open and stay open for a good part of the night. Muslims can be seen shopping, eating, spending time with their friends and family during the evening hours. In many Muslim countries, this can last late into the evening, to early morning. However, if they try to attend to business as usual, it can become a time of personal trials, fasting without coffee or water.
[edit ] Charity
Charity is very important in Islam, and even more so during Ramadhan. According to tradition, Ramadhan is a particularly blessed time to give in charity, as the reward is 700 times greater than any other time of the year. For that reason, Muslims will spend more in charity (sadaqa), and many will pay their zakat during Ramadhan, to receive the blessings (reward). In many Muslim countries, it is not uncommon to see people giving food to the poor and the homeless, and to even see large public areas for the poor to come and break their fast. It is said that if a person helps a fasting person to break their fast, then they receive a reward for that fast, without diminishing the reward that the fasting person got for their fast.
[edit ] Laylat al-Qadr
Main article: Laylat al-Qadr
Sometimes referred to as "the night of decree or measures", Laylat al-Qadr is considered the most holy night of the year.[15] Muslims believe that Laylat al-Qadr is the night in which the Qur'an was first revealed to the Prophet Muhammad . Also, it is believed to have occurred on an odd-numbered night during the last 10 days of Ramadan, either the night of the 21st, 23rd, 25th, 27th or 29th. Shiites also commemorate the attack on Imam `Ali ibn Abi Talib and his subsequent martyrdom every year on the 19th, 21st and 23rd of Ramadan.
[edit ] Eid ul-Fitr
Main article: Eid ul-Fitr
The holiday of Eid ul-Fitr (Arabic : عيد الفطر) marks the end of the fasting period of Ramadan and the first day of the following month, after another new moon has been sighted. The Eid falls after 29 or 30 days of fasting, per the lunar sighting. Eid ul-Fitr means the back to the fitrah ; usually a special celebration is made. Food is donated to the poor (Zakat al-fitr ); everyone puts on their best, usually new, clothes; and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends. The prayer is two Raka'ah only, and it is sunnah muakkad [16] as opposed to the compulsory (Fard) five daily prayers. Muslims are expected to do this as an act of worship, and to thank God.
[edit ] Cultural aspects
[edit ] Decorations
Ramadan is met with various decorations throughout the streets. In Egypt , lanterns are known to be a symbol of Ramadan. They are hung across the cities of Egypt, part of an 800 year old tradition, the origin of which is said to lie in the Fatimid era where the Caliph Al-Muizz Lideenillah was greeted by people holding lanterns to celebrate his ruling. From that time lanterns were used to light mosques and houses throughout the city.
In other Muslim countries, lights are strung up in public squares, and across city streets, to add to the festivities of the month. In the West, many Muslim households have taken to decorating the inside of their homes to make Ramadhan a more special time for their children.
[edit ] Economic aspects
In Egypt, national statistics have pointed to substantial increase in consumption of food, electricity, and medications related to digestive disorders during the month of Ramadan as compared with the monthly average in the rest of the year.[17]
Folsom Street Fair 2011
a local said to me " you'll have something to tell your kids"
folsomstreetfair.org/fair-info.php
en.wikipedia.org/wiki/Folsom_Street_Fair
San Francisco
USA
DSC_9989
Painting Cabinet 29
Bartholomeus Breenbergh (1598 - 1657), worked in Rome and Amsterdam
Roman Ruin Landscape with Christ and the centurion of Capernaum, 1637
Oil on oak wood
Staatliche Kunsthalle Karlsruhe
After he had on behalf of Karoline Luise auctioned the picture for 860 livres, wrote Jean-Henri Eberts proudly to Karlsruhe. "The Bremberg (sic!) is a capital work and would be in the view of all connoisseurs in peacetime 2000 livres worth." In fact, it is a major painting by the Dutch landscape painter whose style was strongly influenced by a multi-year stay in Rome. It tells the story of the Roman centurion, asking Jesus for the healing of a faithful servant and who is rewarded for his faith and humility (Matthew 8.5-13).
Malereikabinett 29
Bartholomeus Breenbergh (1598 - 1657), tätig in Rom und Amsterdam
Römische Ruinenlandschaft mit Christus und dem Hauptmann von Kapernaum, 1637
Öl auf Eichenholz
Staatliche Kunsthalle Karlsruhe
Nachdem er das Bild im Auftrag Karoline Luises für 860 Livres ersteigert hatte, schrieb Jean-Henri Eberts stolz nach Karlsruhe. "Der Bremberg (sic) ist ein kapitales Werk und wäre nach Ansicht aller Kenner in Friedenszeiten 2000 Livres wert." In der Tat handelt es sich um ein bedeutendes Gemälde des holländischen Landschaftsmalers, dessen Still maßgeblich von einem mehrjährigen Aufenthalt in Rom geprägt war. Es erzählt die Geschichte des römischen Hauptmanns, der Jesus um die Heilung eines treuen Dieners bittet und für seinen Glauben und seine Demut belohnt wird (Mt 8,5-13).
Collection
The foundation of the collection consists of 205 mostly French and Dutch paintings from the 17th and 18th centuries which Margravine Karoline Luise acquired 1759-1776. From this collection originate significant works, such as The portrait of a young man by Frans van Mieris the Elder, The winter landscape with lime kiln of Nicolaes Pieterszoon Berchem, The Lacemaker by Gerard Dou, the Still Life with hunting equipment and dead partridge of Willem van Aelst, The Peace in the Chicken yard by Melchior de Hondecoeter as well as a self-portrait by Rembrandt van Rijn. In addition, four still lifes of Jean Siméon Chardin and two pastoral scenes by François Boucher, having been commissioned directly by the Marchioness from artists.
A first significant expansion the museum received in 1858 by the collection of canon Johann Baptist von Hirscher (1788-1865) with works of religious art of the 15th and 16th centuries. This group includes works such as two tablets of the Sterzinger altar and the wing fragment The sacramental blessing of Bartholomew Zeitblom. From 1899 to 1920, the native of Baden painter Hans Thoma held the position of Director of the Kunsthalle. He acquired old masterly paintings as the tauberbischofsheim altarpiece by Matthias Grünewald and drove the expansion of the collection with art of the 19th century forward. Only his successors expanded the holdings of the Art Gallery with works of Impressionism and the following generations of artists.
The permanent exhibition in the main building includes approximately 800 paintings and sculptures. Among the outstanding works of art of the Department German painters of the late Gothic and Renaissance are the Christ as Man of Sorrows by Albrecht Dürer, the Carrying of the Cross and the Crucifixion by Matthias Grünewald, Maria with the Child by Lucas Cranach the Elder, the portrait of Sebastian Brant by Hans Burgkmair the elder and The Nativity of Hans Baldung. Whose Margrave panel due to property disputes in 2006 made it in the headlines and also led to political conflicts. One of the biggest buying successes which a German museum in the postwar period was able to land concerns the successive acquisition of six of the seven known pieces of a Passion altar in 1450 - the notname of the artist after this work "Master of the Karlsruhe Passion" - a seventh piece is located in German public ownership (Wallraf-Richartz Museum, Cologne).
In the department of Dutch and Flemish paintings of the 16th century can be found, in addition to the aforementioned works, the portrait of the Marchesa Veronica Spinola Doria by Peter Paul Rubens, Moses strikes the rock and water flows for the thirsty people of Israel of Jacob Jordaens, the still life with kitchen tools and foods of Frans Snyders, the village festival of David Teniers the younger, the still life with lemon, oranges and filled clay pot by Willem Kalf, a Young couple having breakfast by Gabriel Metsu, in the bedroom of Pieter de Hooch, the great group of trees at the waterfront of Jacob Izaaksoon van Ruisdael, a river landscape with a milkmaid of Aelbert Jacobsz. Cuyp as well as a trompe-l'œil still life of Samuel van Hoogstraten.
Further examples of French paintings of the 17th and 18th centuries are, the adoration of the golden calf of Claude Lorrain, preparations for dance class of the Le Nain brothers, the portrait of Marshal Charles-Auguste de Matignon by Hyacinthe Rigaud, the portrait of a young nobleman in hunting costume of Nicolas de Largillière, The storm of Claude Joseph Vernet and The minuet of Nicolas Lancret. From the 19th century can be found with Rocky wooded valley at Civita Castellana by Gustave Courbet, The Lamentation of Eugène Delacroix, the children portrait Le petit Lange of Édouard Manet, the portrait of Madame Jeantaud by Edgar Degas, the landscape June morning near Pontoise by Camille Pissarro, homes in Le Pouldu Paul Gauguin and views to the sea at L'Estaque by Paul Cézanne further works of French artists at Kunsthalle.
One focus of the collection is the German painting and sculpture of the 19th century. From Joseph Anton Koch, the Kunsthalle possesses a Heroic landscape with rainbow, from Georg Friedrich Kersting the painting The painter Gerhard Kügelgen in his studio, from Caspar David Friedrich the landscape rocky reef on the sea beach and from Karl Blechen view to the Monastery of Santa Scolastica. Other important works of this department are the disruption of Adolph Menzel as well as the young self-portrait, the portrait Nanna Risi and The Banquet of Plato of Anselm Feuerbach.
For the presentation of the complex of oeuvres by Hans Thoma, a whole wing in 1909 at the Kunsthalle was installed. Main oeuvres of the arts are, for example, the genre picture The siblings as well as, created on behalf of the grand-ducal family, Thoma Chapel with its religious themes.
Of the German contemporaries of Hans Thoma, Max Liebermann on the beach of Noordwijk and Lovis Corinth with a portrait of his wife in the museum are represented. Furthermore the Kunsthalle owns works by Ferdinand Georg Waldmüller, Carl Spitzweg, Arnold Böcklin, Hans von Marées, Wilhelm Leibl, Fritz von Uhde, Wilhelm Trübner and Max Klinger.
In the building of the adjacent Orangerie works of the collection and new acquisitions from the years after 1952 can be seen. In two integrated graphics cabinets the Kupferstichkabinett (gallery of prints) gives insight into its inventory of contemporary art on paper. From the period after 1945, the works Arabs with footprints by Jean Dubuffet, Sponge Relief RE 48; Sol. 1960 by Yves Klein, Honoring the square: Yellow center of Josef Albers, the cityscape F by Gerhard Richter and the Fixe idea by Georg Baselitz in the Kunsthalle. The collection of classical modernism wandered into the main building. Examples of paintings from the period to 1945 are The Eiffel Tower by Robert Delaunay, the Improvisation 13 by Wassily Kandinsky, Deers in the Forest II by Franz Marc, People at the Blue lake of August Macke, the self-portrait The painter of Ernst Ludwig Kirchner, the Merzpicture 21b by Kurt Schwitters, the forest of Max Ernst, Tower gate II by Lyonel Feininger, the Seven Deadly Sins of Otto Dix and the removal of the Sphinxes by Max Beckmann. In addition, the museum regularly shows special exhibitions.
Sammlung
Den Grundstock der Sammlung bilden 205 meist französische und niederländische Gemälde des 17. und 18. Jahrhunderts, welche Markgräfin Karoline Luise zwischen 1759 und 1776 erwarb. Aus dieser Sammlung stammen bedeutende Arbeiten, wie das Bildnis eines jungen Mannes von Frans van Mieris der Ältere, die Winterlandschaft mit Kalkofen von Nicolaes Pieterszoon Berchem, Die Spitzenklöpplerin von Gerard Dou, das Stillleben mit Jagdgeräten und totem Rebhuhn von Willem van Aelst, Der Friede im Hühnerhof von Melchior de Hondecoeter sowie ein Selbstbildnis von Rembrandt van Rijn. Hinzu kommen vier Stillleben von Jean Siméon Chardin und zwei Schäferszenen von François Boucher, die die Markgräfin bei Künstlern direkt in Auftrag gegeben hatte.
Eine erste wesentliche Erweiterung erhielt das Museum 1858 durch die Sammlung des Domkapitulars Johann Baptist von Hirscher (1788–1865) mit Werken religiöser Kunst des 15. und 16. Jahrhunderts. Zu dieser Gruppe gehören Werke wie zwei Tafeln des Sterzinger Altars und das Flügelfragment Der sakramentale Segen von Bartholomäus Zeitblom. Von 1899 bis 1920 bekleidete der aus Baden stammende Maler Hans Thoma die Position des Direktors der Kunsthalle. Er erwarb altmeisterliche Gemälde wie den Tauberbischofsheimer Altar von Matthias Grünewald und trieb den Ausbau der Sammlung mit Kunst des 19. Jahrhunderts voran. Erst seine Nachfolger erweiterten die Bestände der Kunsthalle um Werke des Impressionismus und der folgenden Künstlergenerationen.
Die Dauerausstellung im Hauptgebäude umfasst rund 800 Gemälde und Skulpturen. Zu den herausragenden Kunstwerken der Abteilung deutsche Maler der Spätgotik und Renaissance gehören der Christus als Schmerzensmann von Albrecht Dürer, die Kreuztragung und Kreuzigung von Matthias Grünewald, Maria mit dem Kinde von Lucas Cranach der Ältere, das Bildnis Sebastian Brants von Hans Burgkmair der Ältere und die Die Geburt Christi von Hans Baldung. Dessen Markgrafentafel geriet durch Eigentumsstreitigkeiten 2006 in die Schlagzeilen und führte auch zu politischen Auseinandersetzungen. Einer der größten Ankaufserfolge, welche ein deutsches Museum in der Nachkriegszeit verbuchen konnte, betrifft den sukzessiven Erwerb von sechs der sieben bekannten Tafeln eines Passionsaltars um 1450 – der Notname des Malers nach diesem Werk „Meister der Karlsruher Passion“ – eine siebte Tafel befindet sich in deutschem öffentlichen Besitz (Wallraf-Richartz Museum, Köln).
In der Abteilung niederländischer und flämischer Malerei des 16. Jahrhunderts finden sich, neben den erwähnten Werken, das Bildnis der Marchesa Veronica Spinola Doria von Peter Paul Rubens, Moses schlägt Wasser aus dem Felsen von Jacob Jordaens, das Stillleben mit Küchengeräten und Lebensmitteln von Frans Snyders, das Dorffest von David Teniers dem Jüngeren, das Stillleben mit Zitrone, Orangen und gefülltem Römer von Willem Kalf, ein Junges Paar beim Frühstück von Gabriel Metsu, Im Schlafzimmer von Pieter de Hooch, die Große Baumgruppe am Wasser von Jacob Izaaksoon van Ruisdael, eine Flusslandschaft mit Melkerin von Aelbert Jacobsz. Cuyp sowie ein Augenbetrüger-Stillleben von Samuel van Hoogstraten.
Weitere Beispiele französischer Malerei des 17. bzw. 18. Jahrhunderts sind Die Anbetung des Goldeen Kalbes von Claude Lorrain, die Vorbereitung zur Tanzstunde der Brüder Le Nain, das Bildnis des Marschalls Charles-Auguste de Matignon von Hyacinthe Rigaud, das Bildnis eines jungen Edelmannes im Jagdkostüm von Nicolas de Largillière, Der Sturm von Claude Joseph Vernet und Das Menuett von Nicolas Lancret. Aus dem 19. Jahrhundert finden sich mit Felsiges Waldtal bei Cività Castellana von Gustave Courbet, Die Beweinung Christi von Eugène Delacroix, dem Kinderbildnis Le petit Lange von Édouard Manet, dem Bildnis der Madame Jeantaud von Edgar Degas, dem Landschaftsbild Junimorgen bei Pontoise von Camille Pissarro, Häuser in Le Pouldu von Paul Gauguin und Blick auf das Meer bei L’Estaque von Paul Cézanne weitere Arbeiten französischer Künstler in der Kunsthalle.
Einen Schwerpunkt der Sammlung bildet die deutsche Malerei und Skulptur des 19. Jahrhunderts. Von Joseph Anton Koch besitzt die Kunsthalle eine Heroische Landschaft mit Regenbogen, von Georg Friedrich Kersting das Gemälde Der Maler Gerhard Kügelgen in seinem Atelier, von Caspar David Friedrich das Landschaftsbild Felsenriff am Meeresstrand und von Karl Blechen den Blick auf das Kloster Santa Scolastica. Weitere bedeutende Werke dieser Abteilung sind Die Störung von Adolph Menzel sowie das Jugendliche Selbstbildnis, das Bildnis Nanna Risi und Das Gastmahl des Plato von Anselm Feuerbach.
Für die Präsentation des Werkkomplexes von Hans Thoma wurde 1909 in der Kunsthalle ein ganzer Gebäudetrakt errichtet. Hauptwerke des Künstlers sind etwa das Genrebild Die Geschwister sowie die, im Auftrag der großherzöglichen Familie geschaffene, Thoma-Kapelle mit ihren religiösen Themen.
Von den deutschen Zeitgenossen Hans Thomas sind Max Liebermann mit Am Strand von Noordwijk und Lovis Corinth mit einem Bildnis seiner Frau im Museum vertreten. Darüber hinaus besitzt die Kunsthalle Werke von Ferdinand Georg Waldmüller, Carl Spitzweg, Arnold Böcklin, Hans von Marées, Wilhelm Leibl, Fritz von Uhde, Wilhelm Trübner und Max Klinger.
Im Gebäude der benachbarten Orangerie sind Werke der Sammlung und Neuankäufe aus den Jahren nach 1952 zu sehen. In zwei integrierten Grafikkabinetten gibt das Kupferstichkabinett Einblick in seinen Bestand zeitgenössischer Kunst auf Papier. Aus der Zeit nach 1945 finden sich die Arbeiten Araber mit Fußspuren von Jean Dubuffet, Schwammrelief >RE 48:Sol.1960< von Yves Klein, Ehrung des Quadrates: Gelbes Zentrum von Josef Albers, das Stadtbild F von Gerhard Richter und die Fixe Idee von Georg Baselitz in der Kunsthalle. Die Sammlung der Klassischen Moderne wanderte in das Hauptgebäude. Beispiele für Gemälde aus der Zeit bis 1945 sind Der Eiffelturm von Robert Delaunay, die Improvisation 13 von Wassily Kandinsky, Rehe im Wald II von Franz Marc, Leute am blauen See von August Macke, das Selbstbildnis Der Maler von Ernst Ludwig Kirchner, das Merzbild 21b von Kurt Schwitters, Der Wald von Max Ernst, Torturm II von Lyonel Feininger, Die Sieben Todsünden von Otto Dix und der Abtransport der Sphinxe von Max Beckmann. Darüber hinaus zeigt das Museum regelmäßig Sonderausstellungen.
El Retablo de Señor de la Paciencia y la Humildad (The Altar of the Lord of Patience and Humility) at la Basílica Nuestra Señora del Pilar is a polychrome hand wood carving made in the 18th century and attributed to Spanish sculptor Andalusia. Christ is pictured seated on a rock, waiting for his crucifixion. On both sides are San Pascual Bailón and San Benito de Palermo--the latter of which was restored in 2004.
La Basílica Nuestra Señora del Pilar (Basilica of Our Lady of the Pillar) at Junín 1904, was inaugurated in 1732, making it the second-oldest church in Buenos Aires, as part of a convent belonging to Padres Recoletos. The church owes its name to the patron saint of the city of Zaragoza in Spain, the hometown of Juan de Narbona who financed the construction starting in 1716. Construction was started by Italian Jesuit architect Andrés Bianchi and it was completed by Juan Bautista Premoli.
The order of the Recoletos was expelled in 1822 by Governor Martin Rodriguez, and after their property was expropriated, the convent became a mendicant's home in 1934 and then a retirement home. It returned to ecclesiastical use opening as a parish church in 1829, and was declared a Basilica in 1936 by Pope Pio XI.
The pristine white unadorned exterior is a modern alteration. The colonial-style building was originally a sun yellow. Inside, the basilica fetures outstanding Spanish colonial artwork and six German Baroque-style altars, the center one of which is overlaid with Peruvian engraved silver and features an image of the Virgen del Pilar.
Los Claustros Historicos Del Pilar (The Cloisters), which date from 1716 and still have their original floors and some fixtures, was opened to the public in 1997 as Museo de los Claustros del Pilar. The 3-floor museum features religious artifacts and photographs documenting Recoleta's evolution.
Coachwork by Vanden Plas
Chassis n° LM1342
Registration n° F8689
Les Grandes Marques du Monde au Grand Palais
Bonhams
Estimated : € 650.000 - 850.000
Sold for € 701.500
Parijs - Paris
Frankrijk - France
February 2018
- One of 513 Speed Models built
- Rare original aluminium body
- Full matching numbers
- Exceptionally original
- Well documented history
- Restored by Graham Moss
- Pebble Beach 2015 Class Award
With characteristic humility 'W O' was constantly amazed by the enthusiasm of later generations for the products of Bentley Motors Limited, and it is testimony to the soundness of his engineering design skills that so many of his products have survived. From the humblest of beginnings in a mews garage off Baker Street, London in 1919 the Bentley rapidly achieved fame as an exciting fast touring car, well able to compete with the best of European and American sports cars in the tough world of motor sport in the 1920s. Bentley's domination at Le Mans in 1924, 1927, 1928, 1929 and 1930 is legendary, and one can only admire the Herculean efforts of such giants as Woolf Barnato, Jack Dunfee, Tim Birkin and Sammy Davis, consistently wrestling the British Racing Green sports cars to victory.
W O Bentley proudly unveiled the new 3-litre car bearing his name on Stand 126 at the 1919 Olympia Motor Exhibition, the prototype engine having fired up for the first time just a few weeks earlier. Bentley's four-cylinder 'fixed head' engine incorporated a single overhead camshaft, four-valves per cylinder and a bore/stroke of 80x149mm. Twin ML magnetos provided the ignition and power was transmitted via a four-speed gearbox with right-hand change. The pressed-steel chassis started off with a wheelbase of 9' 9½" (the 'short standard') then adopted dimensions of 10' 10" ('standard long') in 1923, the shorter frame being reserved for the TT Replica and subsequent Speed Model. Rear wheel brakes only were employed up to 1924 when four-wheel Perrot-type brakes were introduced.
In only mildly developed form, this was the model that was to become a legend in motor racing history and which, with its leather-strapped bonnet, classical radiator design and British Racing Green livery, has become the archetypal Vintage sports car.
Early success in the 1922 Isle of Man Tourist Trophy, when Bentleys finished second, fourth, and fifth to take the Team Prize, led to the introduction of the TT Replica (later known as the Speed Model) on the existing 9' 9½" wheelbase, short standard chassis. Identified by the Red Label on its radiator, the Speed Model differed by having twin SU 'sloper' carburettors, a higher compression ratio, different camshaft and the close-ratio A-type gearbox, the latter being standard equipment prior to 1927 when the C-type 'box was adopted. These engine changes increased maximum power from the standard 70 to 80bhp and raised top speed to an impressive 90mph. Other enhancements included the larger (11-gallon) fuel tank and (usually) André Hartford shock absorbers. Bentley made 1,613 3-Litre models, the majority of which was bodied by Vanden Plas with either open tourer or saloon coachwork, 513 of which were to Speed Model specification.
Vanden Plas had been founded in Belgium in the 19th Century, gaining a British offshoot when Warwick Wright obtained the UK rights to the name in 1913. After an uncertain start and numerous changes of ownership, the British firm went on to forge its not inconsiderable reputation by a most fortuitous alliance with Bentley, bodying some 700-or-so of the latter's chassis during the 1920s, including the Le Mans team cars.
A 1927-specification Speed Model on the 9' 9½" wheelbase chassis, 'LM1342' is a late example and thus represents the best and most sought-after 3-Litre variant, having the 'big sump' engine with its stronger crankshaft, two-bolt direct-metal con-rods, and Duralumin rockers in separate boxes. Numbered 'LM1348SS', the engine is original to the chassis and would have been built with the Speed Model's high-compression pistons, BM1800 camshaft, and drilled valve caps. When new, these 'SS' engines were said to produce around 86bhp.
'LM1342' was bodied by Vanden Plas with its standard open four-seater sports coachwork (body number '1306', still fitted). This particular body is unusual in being panelled in aluminium (most were fabric-covered), and has an unusually low windscreen (around 1" shorter than normal) giving it more pleasing proportions. The car was ordered new by Gilbert & Sons Ltd of Pelham Street, Lincoln, and given a Lincolnshire registration, 'FE 8689', which it carries to this day. Subsequent owners listed in the Service Record are A C Scott (1928), A Staveley Hill (1929), Major G E L Pardington (1930), and J Shakespeare (1936). The Service Record is continuous through to December 1936, with only minor works carried out (no replacement of major components or accident repairs).
Correspondence on file indicates that by 1945 the Bentley was owned by a Captain M E Webbe, while an old-style continuation logbook lists two subsequent owners: Thomas Walker (from June 1946) and Frank Wood, who purchased the Bentley in January 1967 from a local farmer who wanted to buy a new Ford. There is a charming photograph in the file depicting Mr Wood's two daughters sitting in the car. After Frank Wood's passing, the family offered the Bentley for sale at a UK auction in March 2012 where it was purchased by the present owner.
The Bentley was then despatched to renowned marque specialist Graham Moss for total restoration with no expense spared. Examination revealed the 3-Litre to be exceptionally original - unlike so many of its ilk - retaining the original Supersports engine, A-type gearbox, front axle, steering box, differential casing, the correct number, 'LM1342', being found stamped on all of these components. Graham went to extraordinary lengths to maintain authenticity, even going so far as to reproduce the lead seals for the steering box, magneto turret, and crankcase; these were routinely fitted by Bentley Motors and removing them would void the guarantee.
As the car had been re-upholstered, the owner researched the original colour scheme and leatherwork, enabling the original manufacturer – Connolly – to reproduce the correct material. Many more such instances of this admirably fastidious approach are detailed in the vendor's wonderful illustrated book documenting the history and restoration of 'LM1342'. The car also comes with a copy of Bentley authority Dr Clare Hay's typically thorough - and very favourable - illustrated report on its specification, originality, and 'as purchased' condition, concluding: 'Overall this is a very original chassis with few minor changes from new, with all its original numbered parts and with its original Vanden Plas sports four-seater body'. Perusal of both is highly recommended.
In addition, the car comes with an original owner's instruction manual, a selection of accessory manuals, and a full set of genuine 3-Litre tools. There is also a letter from the first owner, and even a (replica) list of 'Don'ts', which would be hung on the starter switch to help new Bentley owners care for their cars correctly!
The extensive restoration works, carried out over a period of three years, are detailed by Graham's bills totalling some £475,000, while a further £25,000 was spent on obtaining correct parts such as the lights, correct magnetos, etc. Since completion, 'FE 8689' has covered around 2,000 miles and is fully sorted, having recently been serviced by Graham Moss.
Nobody seeing this magnificent Bentley today would question that the cost of its restoration was money well spent. Indeed, if proof were needed, in 2015 'LM1342' received a richly deserved 2nd-in-class award at the prestigious Pebble Beach Concours d'Élégance. There can be no better way to enjoy the many celebrations planned for Bentley's 100th anniversary in 2019.
MacroMonday Theme: Humility
Patience, confidence, precision, discipline, safety, risk, caution, learning, asking for help, accepting my limitation. Yep, I get all that from a few pieces of pipe. Most of it works good right now. One joint needs remedial tutoring. Patience, it's just a leak. We need to cook clean and wash for now.
If you would like to print this comic in your publication, you can get permission for only $10 US by going to www.ReallyGoodComics.com.
To download a high resolution image click on the Actions button above, click on "View all Sizes" and then download the original.
“To become truly great, one has to stand with people, not above them.”
-Charles de Montesquieu
For this week's MacroMondays group theme of "Humility" - my inspirations was to look up quotes on humility and let them guide me. This particular quote reminded me of the mindset when I was hired on as a manager at several of my previous jobs. Respect does not come by position or by what you say, but by EARNING the respect by your actions - showing you are one with the team and doing the work... That is why this quote touches my emotions...
On a separate note, in reading through the web page on quotes on humility I was hoping someone would do the following quote (my wife wouldn't volunteer for this one.. lol):
“Humility is like underwear, essential, but indecent if it shows”
Requiring humility, disclipline, and deep sacrifice. Offering only the occasional peacefulness silently in return, rowing is the closest thing to religion in my life.
This sport is esoteric & so elusive that you spend many quiet morning hours alone with your thoughts; the relentless wind and dawning day your only companions. Who else would routinely risk hypothermia at that black hour? There is no one on shore but the geese. The life of responsibility and ticking clocks awaits you--as soon as lactic acid begins to win & you head for home. Silently you glide towards the awakening sun. Once in a while (once a year that is) the shores of the same quiet Charles river overflow with throngs of people who share your strange but daily toil. They speak the same language, of limbs on fire.
And it swells your heart!! On dark quiet lakes in Quebec and Switzerland where the mist rises hours before you do; on warm brown rivers in Thailand and Brazil, these fellow rowers begin their days with the same painful poetry as you--in that narrow little boat.
So in the end it is not your absentee father's haunting voice that brings a tear as you round the last bend of the long long race. But the loud cheers of these beautiful strangers from the river's edge that push you on, far past the searing pain pleading with you to stop. From the familiar depths of their own experience, your fellow oarsmen encourage your success. They have become your lungs & precious breath when needed most. You move with them in one seamless powerful motion, far transcending this moment & its aching self.
Rowed in my 10th Head of the Charles this weekend. I'm officially a "masters" athlete now. That's me in the red boat, 4th person from the front. Terrific weather on Saturday, we had a long but smooth row; great rhythm & swing. And of course, speed. That taste of blood in your lungs & the relentless demand for more speed! I had an oustanding day, on & off the water.
As always, the head of the chuck was a great opportunity to re-connect with old friends from Philly, Boston & Barcelona--2 of whom I raced aginst! Kind of a reunion weekend.
p.s. Photography credit for this shot goes to my friend Dirk, who shot this from the Anderson bridge.
“It is God's power that carries us through every moment. If we are aware of this, we will spontaneously be humble, our attitude towards the Almighty will be transformed into an attitude of worship, our focus on Him will blossom with our every step and we will be successful in our efforts."—Amma, Awaken Children
"He must increase, but I must decrease."--John 3:22-30
"He that humbleth himself shall be exalted. "—Luke 14:11
"They shall cast their crowns before the throne, so saying: Worthy art Thou, our Lord and our God, to receive the glory, and the honor and the power: for Thou didst create all things, and because of Thy will they are, and were created. "—Rev. 4:11
“Isn't it true that the air we breathe is our home, that the blue sky, the rivers, the mountains, the people around us, the trees, and the animals are our home? A wave looking deeply into herself will see that she is made up of all the other waves and will no longer feel she is cut off from everything around her.”—Thich Nhat Hanh
“An umbilical cord links you to the sun. Another umbilical cord links you to the clouds in the sky. If the clouds were not there, there would be no rain and no water to drink. Without clouds, there is no milk, no tea, no coffee, no ice cream, nothing. There is an umbilical cord linking you to the river; there is one linking you to the forest. If you continue meditating like this, you can see that you are linked to everything and everyone in the cosmos. Your life depends on everything else that exists—on other living beings, but also on plants, minerals, air, water, and earth.”
—Thich Nhat Hanh
If finally you have lost your illusory flight the arrogance ... you collect the humility residual and ... walking again
◘
Second weekend of the annual Heritage event. It seems wrong to call it a weekend as it now compromises two weekends and many meedweek events too.
And scanning the events, there were some in Canterbury, so we decide to head to the city for a wander: jools would go shopping while I would go and do some snapping.
Of course there is always shopping first. Off to Tesco to fill the car, then fill the fridge and larder. I am away for three days, nearly four, so not much needed on top of some ready meals for Jools. Still came to seventy quid, mind.
A tub of cheese footballs did fall into the trolley, which helped.
Back home for breakfast of fruit and more coffee, and then off to Canterbury, parking near St Augustine's Abbey, walking to the centre via a subway. We parted, Jools went to Body Shop and a couple of other shops, while I walked down High Street, past the Eastbridge Hospital, Westgate Tower, Canterbury West station to St Dunstan's.
I could say I walked straight there, but I had a quarter of an hour to play with, so when I walked past a pasty shop, I went in for a coffee, and although wasn't really hungry, I did have a pasty anyway.
Once fed and watered, I walk on, up the hill past the station, and on the left was the church, the door already open despite it being only five to nine.
I went in, and found I had the church to myself.
Last time I was here, the Roper Chapel was being renovated and so I couldn't get inside. Important as it is in the chapel that the head of Thomas Moor, beheaded on Tower Hill on orders of Henry VIII. The windows of the chapel have several representation of him and scenes from his life. I snap them all.
I go round with the wide angle lens, now the church is fully open again.
That done, I walk back down into the centre heading for Eastbridge Hospital.
I have been here before, a decade ago, when I went round with just my wide angle lens, and go a few poor shots. So, with it being open for the Heritage Event, it seemed a good idea to go.
The hospital is ancient, it goes without saying, and is still in use.
I have walked up and down High Street in Canterbury dozens of times, and never really thought about what lay behind buildings on the west side.
At Eastbridge the ancient hospital straddles the Stour, or one branch of it, on the other is the timber framed house, Weavers, with the ducking stool further downstream.
I re-visited the hospital, and on the way out was told I could visit the gardens and Greyfriars Chapel at the same time.
A shop, former pawnbrokers, is now a charity shop for the gardens, and through the shop there is an exit to a path beside the river.
This opens out into two acres of gardens, still used to feed the patients in the hospital, and the monks who still live and work here.
There used to be a large priory church here, and there are parts of ancient walls and ruins to be seen, as well as a bridge of the same age.
Over the river, a former lodging building from the 13th century, as been converted into a chapel, Greyfriars, with pillars supporting the building as the river passes through a tunnel under it.
It was rather like walking through a wardrobe into a magical place, with the Stour gently flowing through it, and a few other visitors making their was to the Chapel and surrounding gardens.
We sat for 45 minutes in the meadow waiting for a service to end, so I could get shots. So, we people watched and delighted in Migrant Hawkers flying by.
Franciscan Gardens, Canterbury, Kent The sounds of the city seemed a hundred miles away.
I got the shots once the group of ladies left, and once I had the three shots, we followed sign to the exit, leaving the garden through a plane gate beside the old post office.
Two hundred and sixty Now what?
Well, nothing. Really.
So, we walk back slowly to the car, pay for three hours parking and drive back out of the city, down the A2 to the coast and home.
Back in time to listen to the footy, have a brew and try to avoid eating as we were going out in the evening. As, on Monday, it will be 14 years since we married, and as I will be in another country Monday, we celebrated it two days early.
Or would do come six.
Norwich were going for seven wins in a row, but never really got going against WBA, and fell a goal behind early on. Better in the second half, and drew level thanks to a deflection, but no win. But also, no defeat either.
Franciscan Gardens, Canterbury, Kent I had a shower and put on some clean clothes and a splash of aftershave.
Ready.
I drive us to Jen's, picked her up, then drove slowly to Sandwich, then over the marshes through Preston to Stourmouth.
We were not the only customers; there was a wedding reception, and there were gentlement and boys in three piece suits, and ladies and girls in glamourous gowns and neck-breaking heels. Occasionally the bride would literally sweep through the bar, the train of her dress cleaning as it went. Not sure if what was the right colour.....
We had ordered when I booked the table, a huge pan of paella with chorizo, chicken, ham and shrimp. Jen and I shared a bottle of red, and we ate and watched the comings and goings as the wedding party got ever more rauocus.
We rounded off with a cheeseboard between the three of us, and that was it.
Jools drove us back to Jen's, dropping her off, then back home.
I had decided to open the bottle of port once home, and did. This has been on the shelf since my last trip to Denmark and I saw it at the airport duty free.
It was every bit of good that I hoped it would be.
-------------------------------------------
OF THE MANY RELIGIOUS FOUNDATIONS, HOSPITALS, AND ALMS-HOUSES which were within the circuit of this city and its suburbs, most of them were exempt from the liberty of it; these therefore will be treated of hereafter, among those districts which are esteemed to be exempt from it, and to lie within the county at large. THOSE NOW HELD to be within the jurisdiction of the city, are as follows:
THE GREY FRIARS, which was a convent here, stood at a small distance southward from St. Peter'sstreet, of which there are remaining only some walls and ruined arches; the scite of it is very low and damp, among the meads and garden-grounds, (fn. 1) having two entrances or alleys leading to it, where formerly stood two gates; one called Northgate, in St. Peter'sstreet, facing that of the Black Friars; the other was called Eastgate, to which the entrance was by a bridge at the end of Lamb-lane, in Stour-street.
These friars, called at first Franciscans, from the name of their founder St. Francis; (fn. 2) the head of whom was called the guardian, were afterwards likewise called Grey Friars, from their habit, which, in imitation of their founder, was a long grey coat down to their heels, with a cowl or hood, (fn. 3) and a cord or rope about their loins, instead of a girdle. They were likewise called Minorites, from their being the lowest and most humble of all orders; and sometimes Observants, from their being more observant and strict to the rules of their order, than a more negligent and loose sort of them. They were stiled Mendicants, from their professing wilful poverty, subsisting chiefly upon alms, which they used to ask and receive from door to door; by which friars were distinguished from monks, who kept at home within their convents, and lived in common upon their own substance. These Franciscans came first into England in king Henry III.'s reign, about the year 1224. (fn. 4) How they were afterwards en tertained, or accommodated with a home, is told by the author of the Antiquities of the English Franciscans, entitled Collectanea Anglo-Minoritica; by this we learn, that these friars, viz. Aghellus de Pisa and his companions, on their coming to Canterbury in the year 1220, were charitably harboured and entertained for two days by the Benedictine monks, in the priory of the Holy Trinity, after which they were taken in at the Poor Priests hospital, where however they continued no longer than whilst a part of the school belonging to it was fitted up for their reception. Here some of them staid to build their first convent; for which purpose Alexander, the provost or master of the hospital, gave them a spot of ground set out with a convenient house, and a decent chapel or oratory, which by his care and charitable endeavours were there built for them, and here he placed these friars, and this was their first convent for this order in England, and was held in the name of the corporation or community of Canterbury, for their use, they being by their profession incapable of possessing it as their own right.
Here they lived for some time, increasing in numbers and popularity, having gained the esteem of many persons of dignity and consequence; among whom were archbishop Stephen Langton, his brother the archdeacon, and Henry de Sandwich, who became their first great benefactors and patrons. Among others who admired them for their sanctity, was a devout and worthy citizen, of a flourishing family then in this city, as they were afterwards in the county, one John Digg or Diggs, then an alderman of it, (fn. 5) into whose favour they had so far insinuated themselves, that he purchased for them a piece of ground, lying between the two streams of the river Stour here, then called the island of Binnewyth, (fn. 6) and shortly afterwards translated them thither. (fn. 7)
The friars being seated here, and there being many houses and much ground belonging to the priory of Christ-church, within the precinct of their convent, they laid claim to them, and they made themselves absolute possessors of the whole of this island; and the monks seeing the common people much inclined to favour them, and not willing to incur theirs, left it might bring with it the people's displeasure too, made a virtue of a necessity, and after the friars had been no small time in possession, without payment of any of the accustomed rents and services, which the former tenants of the monks were bound to pay; they, by a composition made, as they phrased it, through pure motives of charity, not only remitted to them all arrears past and for the future, an abatement of the one half of the rent; on condition of their paying in full of all services and demands, for the time to come, iii shillings yearly rent. (fn. 8) How this might stand with their founder's rule, and their own vow, appears strange; for by their rule set forth articulately in Matthew Paris, they were clearly debarred, not only by their vow of poverty, but by express precept besides, from all property, either house or ground, or any kind of substance, but as pilgrims and strangers in this world, serving the Lord in poverty and humility, by going and begging alms with considence, &c.
These Franciscans, or Minorite friars, had granted to them by several popes, many privileges, immunities, and indulgencies; (fn. 9) besides their exemption and immunities from episcopal and other ordinary jurisdiction; in the matter of tithes they were privileged from the payment of any, either of their house, orchard, or garden, and the nutriment, i. e. the herbage or agistment of their cattle, as in the decretals; in matters of burial, they had liberam sepulturam, i. e. might chuse wheresoever any of them would his place of burial, paying the fourth part of the obventions to the parish church; and as a thing of which multitudes were ambitious, numbers of persons of high degree and estimation were desirous of living, dying, and being interred in the habit of these Franciscans, believing that whosoever was buried among them, especially if in the holy and virtuous habit of a poor friar, he should not be only happily secured from evil spirits, which might otherwise disturb the quiet of his grave, but assure to himself an entrance into the kingdom of heaven. (fn. 10)
There is but little further to be mentioned concerning these friars and their house, only that in king Henry VII.'s reign, this convent became one of those which were called Observants, being those who put themselves under the more strict discipline of this order, in opposition to whom, the others gained the name of Conventuals, who continued under the former relaxed state of the rules of their primitive institution, though still in general they were called Franciscan friars. (fn. 11)
This house was dissolved in the 25th year of king Henry VIII. anno 1534, those of this order being the first that were suppressed by him. (fn. 12) Hugh Rich was the last principal of this house.
As to the benefactions to this convent, it should be observed, that whoever died of any worth always remembered these friars in their wills, and in general gave liberally both to their church and convent; among others, it appears by the wills in the Prerogative-office, in Canterbury, that William Woodland, of Holy Cross parish, anno 1450, by his will gave five pounds towards the reparation of their church, and five marcs besides to the repairing of their dormitory or dortor; and Hamon Beale, a citizen, and in his time mayor of Canterbury, chusing this church for his place of burial, as Isabel his first wife had done before, gave forty shillings in money to this convent.
¶There were several persons of worth and estimation, as well of the clergy as laity, buried in the church of this convent, which is so entirely destroyed, that the scite of it can only be conjectured. Weever, however, has preserved some few of them. These were, Bartholomew, lord Badlesmere, steward to king Edward II.'s houshold, who was hanged for rebellion in 1321, at the gallows at the Blean, near this city; Sir Giles Badlesmere, his son; Elizabeth Domina de Chilham; Sir William Manston, Sir Roger Manston, his brother; Sir Thomas Brockhull, and the lady Joan, his wife; Sir Thomas Brockhull, their son, and lady Editha, his wife; Sir Fulk Peyforer, Sir Thomas Drayner, lady Alice de Marinis; lady Candlin; Sir Alan Pennington, of Lancashire; who died in this city; lady Audry de Valence; Sir William Trussell; Sir William Balyol; Sir Bartholomew Ashburnham, and Sir John Mottenden, a friar of this house; (fn. 13) and by the register in the Prerog. office above-mentioned, it appears, that Hamon Beal, who is mentioned above as a benefactor to this convent, and who was mayor of this city in 1464, by his will anno 1492, appointed to be buried in the middle of the nave of the church of these Friars Minors, and to have a tomb three feet high, at his executors charges, set over him and Elizabeth his wife; (fn. 14) that Thomas Barton, of Northgate, in Canterbury, by his will in 1476, ordered to be buried in the church of this house, and that a little square stone of marble set in the wall over the place where he should be buried, with images and figures of brass of his father, mother, himself, wives and children, &c. Margaret Cherche, of St. Alphage, in the nave of the church before the high cross in 1486—John Forde, of St. George's, in the north part of the church, near the altar of St. Cle ment there, in 1487—and that Richard Martyn, bishop in the universal church, by his will in 1502, ordered to be buried in the church of these Grey Friars, to whom he devised his crysmatory of silver, and parcel thereof gilt, and the case thereto belonging, and mentions the chapel of St. Saviour, in this church.— Elizabeth Master was buried in the church of these Friars in 1522; Anne Culpeper, widow of Harry Agar, esq. by her will anno 1532, ordered to be buried, if she died at Canterbury, at the Friars Observants there.
Weever says, that this priory was valued at that time at 39l. 12s. 8½d. per annum, but there is no valuation of it either in Dugdale or Speed. (fn. 15)
The scite of this priory was granted anno 31 king Henry VIII. to Thomas Spilman, (fn. 16) who levied a fine of it in the 35th year of that reign, and then alienated it to Erasmus Finch and his wife, (fn. 17) after which, I find it next in the name of Lovelace, for it appears by the escheat rolls, that William Lovelace died possessed of it in the 25th year of queen Elizabeth, holding it in capite, in which year his son, of the same name, had livery of it; (fn. 18) Sir William Lovelace resided here and died possessed of it in 1629; (fn. 19) since which it has been for many years in the possession of the family of Hartcup; the present possessor of it being Thomas Hartcup, esq.
A fee-farm rent of four shillings is yearly paid to the crown for this estate, by the name of the Little Friars, in Canterbury.
Madonna of Humility, The Blessing Christ, Two Angels, and a Donor
Andrea di Bartolo (Siense, 1389–1428)
Tempera on Panel, c. 1380/1390
Inscription: AVE MARIA GRATIA PLENA
(Latin, "Hail Mary, full of grace...")
1/125, f/2.8, Tri-X, Mamiya-Sekor 80mm f/1.9 C + #1 tube on M645. HC-110, 1:160, 38 min @ 22C semi stand
OBAMA HUMILITY / TRUMP HUMILIATION Posters on Utility Box at Connecticut Avenue and I Street, NW, Washington DC on Monday afternoon, 20 February 2017 by Elvert Barnes Protest Photography
Anti-Trump Street Art Project
Elvert Barnes WRITING ON THE WALLS 2017 at elvertbarnes.com/graffiti.html
Monday, 20 February 2017 Presidents Day NOT MY PRESIDENT DAY PROTESTS / DC docu-project at elvertbarnes.com/20February2017.html
Shot this one a while back at a Launch night for Taygan Paxton's EP " Wait for love" where there were several live performances from various acts including Duke (Live beatbox band and Britians got Talent finalists) and Luke Godwin pictured here who opened the show with his fierce punk acoustic set.
Strobe Info:
Left: Canon 430ex Speedlite - Lastolite 9" Ezybox - 1/8 24mm
Right: Yongnuo 560II - Diffused 1/8 80mm snoot.
“What makes humility so desirable is the marvelous thing it does to us; it creates in us a capacity for the closest possible intimacy with God”
~Monica Baldwin
My first try at a diptych, the first is a Sikh man in the sanctum of the Gurudwara Seesganj Sahib at Delhi and the second is the "hijra" who came to our house to bless my newborn nephew.
Because I love being an American, let me share just a little personal experience I had today that concerns public spaces, transportation, terrorism, and the need to protect civil liberties (including the right to make photographs in public).
I was accosted by an MBTA employee when I took this shot waiting for an Outbound train at Central Square Station in Cambridge---a smaller stop on the Red Line between MIT and Harvard---and was told in no uncertain terms that photography is strictly forbidden on the T. This assertion was, of course patently incorrect and misinformed. Having recently passed through Grand Central in New York and taken photos in those few moments without fuss, I was struck when this happened by how well New York has adapted to the pressures of living in the "New Age of Vigilance" as I like to term it, whereas folks at home in the Boston area are still trying to sort things out. In New York, I was just one of many tourists vying for a space on the platform to take "the grand shot of Grand Central". Here in Boston, the big nerdy Asian dude with the thick glasses and the tiny tiny camera is a threat to security. Now, I'm no militant activist, but I will say I will not bend to paranoia and misinformation, nor be pushed around by someone with nothing better to do in the course of "just doing his job".
To Whom It May Concern: Wanna make a dent in the threat? Take a lesson from our Founding Fathers and educate yourself, better yourself, and carry yourself with some humility as an American, with respect for the rights you profess to protect. No, I don't mean walk around like a mouse. Meditate for real on the word humility. It's a word we Americans need to come to terms with in its positive aspects. As for me, I'll do the same, and say I'm with Ben.
"Those who would give up essential Liberty, to purchase a little temporary Safety, deserve neither Liberty nor Safety." -- Benjamin Franklin
"Life is a long lesson in humility."
~ Barrie
memories from the flower museum in Chiba (Japan)
Thanks for stopping by
and God Bless,
hugs, Chris
Masolino da Panicale (Tommaso di Cristofano Fini), Panicale di Valdarno 1383 - Florenz 1440
Madonna dell'Umiltà (ca. 1430 - 35)
Masolino wurde wahrscheinlich in der Werkstatt von Gherardo Starnina ausgebildet und arbeitete von 1403 - 1407 als Gehilfe des Bildhauers Lorenzo Ghiberti in Florenz. Dort wurde er 1423 Mitglied der Arte dei Medici e Speziali (Zunft der Ärzte und Apotheker, zu der auch die Maler gehören) und ab 1425 begann er zusammen mit Masaccio mit der Ausmalung der Brancacci-Kapelle der Florentiner Kirche Santa Maria del Carmine. Seine Arbeiten in Florenz gehören zu den bedeutendsten Werken der Frührenaissance.
Das Gemälde der Madonna del Umità (Madonna der Demut) wurde 1930 auf dem Antiquitätenmarkt in London angeboten und seine Zuschreibung an Masolino war lange Zeit strittig. Darstellungen Marias als Madonna dell'Umiltà waren in der Übergangszeit von der Gotik zur Renaissance ein sehr beliebtes Thema der Florentiner Kunst. Die Madonna, die das Jesuskind stillt, sitzt hier nicht auf einem Thron sondern ganz bescheiden auf einem Kissen, das am Boden liegt.
A statue near the Winter Gardens in Weston-super-Mare that appears to display humility, in this case allowing a sheep to nibble your fingers.
NN. 5–9167 {provide} moral and ascetic lessons from the humility and virginity of Mary. Virginity is praiseworthy, but humility more so. Virginity is counseled, but humility is commanded. If you cannot be a virgin, you can at least be humble. He who is without virginity can still please God by his humility, but without humility even the Virgin Mary would not have been pleasing to God; and though her virginity was pleasing to God, it was her humility that caused her to conceive the Word, because if she had not been humble, the Holy Spirit would not have rested upon her (see Isaias 66: 2). The obedience of Jesus to Mary teaches us the greatest humility and obedience. “As often as I wish to be placed in command over men, I desire to go ahead of my God and therefore I do not really know the things of God” (60). 168 Here again, we can say that St. Bernard is doing what he did above: penetrating from external signs to the inner mystery of our life in God. Virginity and purity may be signs of sanctity, but humility and obedience are closer to the essence. The deepest reality in the moral and ascetic life is participation by love in the total obedience and humility of Christ.
-The Cistercian Fathers and their monastic theology : initiation into the monastic tradition 8 / by Thomas Merton ; edited with an introduction by Patrick F. O’Connell ; preface by James Finley.
Gate of Humility, Gonville and Caius College, Cambridge, 27 Feb 2016
One of the most historic features of Gonville and Caius college is its iconic trio of gateways. The Gateways of Humility, Virtue and Honour can be found in the grounds of the college. They are said to symbolize the pathway of academic life.
One arrives through the Gateway of Humility, humble before the task of academia before you.
In the centre of the college is the Gate of Virtue. Students must pass regularly through this gate during life at the college, representing the values of virtue that creator Keys saw as synonymous with learning.
Finally upon graduation students pass through the Gate of Honour on their way to receive their degrees at the Senate House.
Obviously the Gate of Humility is the simplest and the Gate of Honour the grandest.
The Beautiful Complexity all around Us
All around us there are innumerable cells working together to form beautiful, complex organisms, bacteria populating the planet, all this wonder. And all we see are our mundane little problems. All we see is some irrelevant expectation of ours not met, or chance playing to our seeming disadvantage.
But remember the miracle that makes you possible. 100 million million living beings cooperating seamlessly and in symbiosis with 10-20 times as many microbes in your body to make it possible for you to exist, to live, to be conscious.
Read more at my blog post Scales of Life – From an Atom to the Human Body
Öffne deine großen schwarzen Satinaugen,
die wie Kissen sind, in die man sinkt!
Schmeichle meine Füße, phantastische Sphinx!
Und singe mir all deine Erinnerungen!
Oscar Wild
Rest your body on the threshold of my reality
Awaken with a new strength to excel valorously
Live each day with honesty and humility
Walk in the footsteps of excellence through righteousness
Make each day’s journey clean and fresh like mountain streams
Ascend and descend in the cycle of renewal, sons and daughters
Use the ladder of life to teach your children well
Pathway to the Divinity is by climbing the ladder of... "love to oneself and to all things"
I was reading the Christian Bible about the story of Jacob and thought
all the messages of all the great teachers, from all the great lands, became distorted to serve man and
to help man control man out of fear and persecution.
This is a huge flaw in human development…again “Separation” of humans
because of spiritual beliefs, geographic location and the color of our skin.
To grow into ourselves, to Love ourselves and to Love each other,
is the key to a…… Bright Future….. We need to stop the madness…..
Lies, Hate and Tyranny has crippled us and transgresses us all to a group of one legged men in an ass kicking contest…..
We are all in the same……. “Human Family”
It’s time to wake-up…..
How many wounds will our mother take from us, before she tires of our petty self-serving
indulgent behavior.
Will she sacrifice all for one….she never has in the past…..History, and our actions will decide our fate
Since Tiruvannamalai is the place where Lord Shiva (Destroyer-cum-Rejuvenator) takes form of one of the five elements - Fire - the purifier or sins - since this is the place where he taught humility to Lord Vishnu (Savior) and Lord Brahma (Creator).
For record, the 5 pilgrimage spots for each of the 5 elements are:
1. Fire - Tiruvannamalai - Annamalayar Temple;
2. Water - Thivaanaikkaa, Trichy - Jambukeswarar Temple;
3. Earth - Kanchipuram - Ekambareswarar Temple;
2. Air - Sri Kalahasthi, Andhra Pradesh - Kalahasteeswarar Temple; and
3. Sky / Space / Ether - Chidambaram - Natarajar Temple.
Coming back to Tiruvannamalai, when Vishnu and Brahma had an argument amongst themselves as to who is greater and could not decide amongst themselves, they chose to have Shiva as a mediator. Remember that Shiva tends to be very playful and mischievous almost all the times, except when he is angry (normally for a good cause).
Shiva told the other two மும்மூர்த்திகள் (Trinity members) that he would conduct a competition and will stand as a flame that would rise to the skies and dwell through the earth's underground and whoever finds the end would win. Shiva stood as a fire in Tiruvannamalai. Vishnu is known for his Varaha avatar (boar form) and bore through the ground to find the root of the flame. On the other hand, Brahma called for his வாகனம் (vehicle) - the swan and flew up towards the sky to find the head of the flame.
However, both could not succeed in finding the ends of the flame. Vishnu gave up realizing humility. Brahma happened to meet தாழம்பூ (Fragrant Screw Pine) on the way, which was used to decorate Shiva's head earlier. Brahma made a pact that meeting this pine flower is as good as seeing the head and asked the flower to witness, for which the flower agreed too. When Brahma claimed that he saw the topmost tip of the flame and Fragrant Screw Pine fake-witnessed it, this enraged Shiva who ordered that there would not be any temple with prime God as Brahma and that the Fragrant Screw Pine will never be used as items used in any aspect of worshiping Shiva. Owing to this, Brahma has only one own temple in the whole world where He is the primary God (மூலவர்) and the flower is never used in worshiping of Shiva.
It is good to worship him by burning camphor (but not this quantity). Scientifically, eyes need some traces of sulphur and phosphorous for good health and this is obtained by burning camphor. The same practice has been adopted by Jewism and Christianity who replaced camphor with candles, which is less smoky.
Devotees conglomerate in Tiruvannamalai on every Full Moon Night for கிரிவலம் (Girivalam, which is a combination of Giri - hill and valam - round), which is to go around the hill (about 16 km barefoot walk) to see and worship Lord Shiva in his purest of forms in the place where the whole hill is considered to be Lord himself, where Shiva appeared as fire. From the spot called as பஞ்சமுக தரிசனம (Panchamuga Dharisanam), one can see the shape of Shiva Lying with features of face, arms, chest, legs clearly depicted by the five peaks in the hill. From நந்திமுக தரிசனம் (Nandhimuga Dharisanam) and 3 other spots, the outline of the hill shows the shape of the bull's head, which is Shiva's வாகனம் (vehicle).
With so many spiritual factors in this place, It is claimed that those who think of this holy place (Tiruvannamalai) would get out of the vicious life-death cycle and become eternal. Apart from being a spiritual spot, taking up Girivalam has its own medicinal effects, since the barefoot 16-km walk is a good session of Accupressure and excites all nerves on the surface of the feet, thereby realigning all simple malfunctions in the body, thereby rejuvenating the senses. Moreover, this village is yet to be polluted and fresh air from the medicinal plants and minerals from the hill and countryside is a refreshing experience in itself. No wonder a lazy guy like me does not bother to pursue Girivalam seriously since Jan 2006 every full-moon night without a break in between, come what may!