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After a couple of days at a professional conference in town, I skipped the last morning session and went to Antioch Marsh at Hillsdale Lake in Miami County. The parking lot had a handful of cars and the evidence of two early morning fires was chewable in the calm morning air. The smell of wafting smoke was matched to the visual disdain of ash, trash, and rocks from over-privileged public land users decisions.
A bunch of Killdeer and Franklin's Gulls were the first birds I spotted through the scope, but with the sun still not above the horizon and duck hunters present I respected their use of the land and stuck to the trees rather than sneaking around the corner and visible from the shoreline. I am glad I did, as I had a great chat with the Public Lands Manager and hope our paths cross again. His passion for the outdoors and retained knowledge from an ornithology class in college was evident as we chatted and were interrupted by birds calling as they flew over.
A friend joined me and we scoped and took pictures until the sun was easily above the tree line and I couldn't imagine the duck hunters being upset if we walked out to the shoreline. The Franklin's Gulls were easily spooked and you could hear the whoosh of their wings taking flight. Mixed among them were a few Bonaparte's Gulls and Ring-billed Gulls, American Avocets, and ducks outside the hunters range. We scanned the shorebirds a second time and picked out a single Dunlin, a couple of American Golden-Plovers, a late migrating Semipalmated Plover, a few Least Sandpipers, and distant Peeps before a large flock of Swallows descended on the area. I mentioned we should check the Tree Swallows for other species among them, recognizing it seemed the proper thing to do as we were primarily standing and chatting. A flash of white and a few seconds later; VIOLET-GREEN SWALLOW!
We both took some time taking photos, this being one from that day. Another friend pulled in when we were in the parking lot, so we walked back to the point with and were buzzed by a Peregrine Falcon. The swallows were completely absent by then already, seemingly around for less than an hour that morning.
ebird.org/checklist/S200347812
Chatting with friends, the public lands manager, and dumb luck of being in the right spot and the right time all while enjoying nature and birds was a great way to spend the day. We also picked up a couple bags of trash, leaving the public land better than the way we found it.
The Dhammakaya is the body of enlightenment of the Lord Buddha and “vijja” is the true knowledge; together, “vijja Dhammakaya” means the true and supreme knowledge illuminated by the Dhammakaya vision. This knowledge is the core principle of Buddhism that will lead to extinguishing of suffering and attainment of the state of supreme bliss known is Nibbana. for Ceremony, at Wat Phra Dhammakaya, Pathum Thani, read more at www.dhammakaya.net/blog/2013/09/18/96-Years-of-Dhammakaya...
First up was Boughton Malherbe, which no one can seem to agree on how to spell, which I go to following the sat nav down narrow, twisting lanes, that finally dived over the edgeof the down, and there on a small level space was the church.
And a welcoming committee.
They watched me park, get my cameras out and begin to walk towards the church.
You'd better not park thar, large tractor comes by regular. One of the group is an old farmer, I guess, he smiles and shows just two teeth remaining. He is leaning on a shepherds crook, like you see in films but never see in real life.
I move the car to the area of grass they indicate, then ask me 50 questions on why I wanted to photograph the church, in a light hearted manner, of course.
Satisfied, they let me in, though are keen I see the fallen yew tree to the east of the church, that English Heritage would let them cut fully down.
I go in and they group are keen to stay out of my way lest I get them in a shot, I pretend to snap them, and they scuttle for cover.
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It is worth persevering to get into this church which is regularly open on set days in the summer. The setting is delightful - in a small farming hamlet with trimmed verges and distant views. The church was heavily handled by the late 1840s restorer (Apsley of Ashford) - but this date alone is very early for this type of work, and shows that the person responsible had a good knowledge of the work of the Camden Society and its principals. The chancel screen is particularly elaborate - it was this part of the building that received most attention. The chancel was extended to provide space for more elaborate ceremonial. The difference in texture of the wall is easily seen. The church also contains the remains of monuments to the Wootton family. Regrettably most of the monuments have been pulled apart or reset but enough survives to show that they were once a very grand collection. I especially like the lovely carved lions form the Countess of Chesterfield's monument. She was a Royalist rewarded by the King after the Restoration. The vestry is now floored with marble from her monument. In the nave is a memorial to Lionel Sharp, Chaplain to Elizabeth I.
www.kentchurches.info/church.asp?p=Boughton+Malherbe
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BOUGHTON-MALHERB (St. Nicholas), a parish, in the union of Hollingbourn, hundred of Eyhorne, lathe of Aylesford, W. division of Kent, 1½ mile (S. W. by S.) from Lenham. [1]
Boughton Malherbe is a village and civil parish in the Maidstone district of Kent, see Boughton Malherbe Wikipedia
Boughton Malherbe St Nicholas is an Ancient parish in the Diocese of Canterbury and includes the village of Grafty Green within the parish boundary. A Map of the parish boundary may be viewed at A church near you
The Church of St Nicholas, Boughton Road, Boughton Malherbe was restored in 1848-1850 and again in 1909 and has been designated as a grade II* listed building British listed building
See also Edward Hasted The History and Topographical Survey of the County of Kent: Volume 5 (1798), pp. 397-415. Malherbe+ at British History Online and Kent Churches website.
familysearch.org/wiki/en/Boughton_Malherbe,_Kent_Genealogy
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Boughton Malherbe (/ˈbɔːtən ˈmælərbi/b baw-ton mal-erby) is a village and civil parish in the Maidstone district of Kent, England equidistant between Maidstone and Ashford. According to the 2001 census it had a population of 428, including Sandway and increasing to 476 at the 2011 Census.[1]
Boughton Place, a 16th-century manor house, was home to Sir Henry Wotton and other members of the Wotton family and was later owned by the Earls of Chesterfield and the Earls Cornwallis. Many of the Wottons are buried in the Church of St Nicholas.
Aretas Akers-Douglas, 1st Viscount Chilston (1851–1926) who was a Home Secretary, lived at Chilston Park, and has a memorial stone dedicated to him in the village church.[2]
In August 2011 a hoard of more than 350 bronze weapons, tools, ornaments and other objects dating to the late Bronze Age was found in a field at Boughton Malherbe by two metal detectorists. The objects are of types that are unusual in southern Britain, but are common in northern and north-west France and therefore it is thought that the objects were made in France and later brought to southern Britain where they were subsequently buried in about 875–800 BC.
en.wikipedia.org/wiki/Boughton_Malherbe
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THE next parish eastward from Ulcomb, is situated almost in the middle of this county, and is so called from a family antiently possessors of it, and to distinguish it from the several other parishes of the name of Boughton within this county.
It is written in antient deeds both Boughton and Bocton, and in some, Bocton, alias Boughton, and seems, as well as the other parishes of this name, to have been so called from Boc, signifying in Saxon a charter, and ton, a town or parish; that is, the place held by charter. So much of this parish as is eastward of a line drawn from the church of it across, through the middle of Chilston-house to Lenham church, is in the lath of Shipway, and in the division of East Kent.
The summit of the hill, which crosses this parish from west to east, is the northern boundary of the Weald of Kent; so much of it, therefore, as is southward of that line, is within that district.
But a very small-part of this parish lies above, or northward of the quarry hills, in which part the soil is a deep unfertile sand, at the northern boundary of it, at a place called Sandway, the high road runs from Ashford towards Maidstone, the pales of Chilston park join it, the mansion of which stands about a quarter of a mile within it, on lower ground, rather in a damp and wet situation, but well cloathed round it with trees, behind it the ground rises to the hills, near the summit of which is the church, and not far distant eastward the parsonage, a good habitation; close to the church-yard westward are the small remains of Boughton-place, by no means an unpleasant situation, the greatest part of which has been pulled down many years ago, andwhat is left of it, though only sufficient for a farm-house, gives a strong idea of what it once was. Here the quarry rock abounds pretty near the surface, and from the church here southward the Weald begins, the lands above and below the hill being distinguished by the names of Boughton upland, and Boughton Weald, in like manner as the other parishes in the same situation. From the church southward the hill declines, and not far from the bottom of it is the village, or to say more properly, the hamlet of Grassley-green, and not far from it Eastwood common, with another smaller hamlet of houses on the lower side of it. Hence the parish extends over an unpleasant country, very flat and deep; the soil a miry stiff clay, the same in every particular as those parts of the adjoining parishes last described, which lie below these hills, continuing over it for more than three miles, till it joins Hedcorne and Smarden, the whole being watered by several small streamlets, which run into the larger one at Hedcorne; about a mile only from this boundary of the parish is the scite of Colbridge-castle, the mote and foundations of which are all that remain of it.
Dr. Plot mentions in his MSS. collections for a natural history of this county, some petrified oyster shells, being found at Chilston, which were larger than even those of Cyzicum, mentioned in Pliny to be the largest of any then known. (fn. 1)
AT THE TIME of taking the general survey of Domesday, about the year 1080, this manor was held of the archbishop of Canterbury, by knights service, and seems to have been included in the donation which Æthelstan Etheling gave by his will in 1015, to Christ-church, in Canterbury, of lands in Hollingborne, as will more plainly appear by the following entry of it in that record.
In Haithorne hundred, Ralph Fitzturald holds Boltone of the archbishop. It was taxed at balf a suling, and lies in the six sulings of Holingeborne. The arable land is one carucate and an half. In demesne there is one carucate, and three villeins, with two borderers having one carucate. There is a church, and two acres of meadow, and wood for the pannage of sixteen hogs. In the whole it is, and was, worth separately forty shillings.
The above description plainly relates to that small part of this parish above or northward of the hill, the otherpart below it in the Weald, at that time, being for the most part, an uncultivated forest, and part of the royal demesnes of the crown of England, though many grants had been made of different parts of it, even at that time.
The manor came afterwards into the possession of the family of Malherb, who implanted their name on this parish. Robert de Malherb held it in the reign of king John, of the archbishop of Canterbury, as appears by the roll of knights fees returned to the king's treasurer, in the twelfth and thirtenth years of that reign.
Alicia Malherb possessed Boughton Malherb manor in the beginning of the next reign of king Henry III.
Robert de Gatton, son of Robert de Gatton, who was one of the Recognitores Magne Assisæ, or judges of the great assise, in the second year of king John, and bore for his arms, Chequy, or and azure, died possessed of this manor in the thirty-eighth year of king Henry III. and was succeeded in it by Hamo his son, who died possessed of it in the twentieth year of king Edward I. holding it of the king in capite, as of the honor of Peverel, and by the service of ward to the castle of Dover, and by suit to the court of Osprenge from three weeks to three weeks, Hamo his son, being his heir, who left his two daughters his coheirs; of whom Elizabeth married to William de Dene, entitled her husband to the possession of this manor. He died in the fifteenth year of king Edward III. possessed of it, with the advowson of the church, as of the inheritance of Elizabeth his wife, having, in the tenth year of king Edward II. obtained a charter of free-warren to his lands here.
His eldest son, Thomas de Dene, died possessed of it in the twenty-third year of king Edward III. bearing for his arms, Argent, a fess dancette, gules. He left by Martha his wife, daughter of Benedict Shelving, four daughters his coheirs, of whom Martha, afterwards was married to Sir John Gousall, who bore for his arms, A plain shield azure.
Soon after his death this manor, by what means I have not discovered, came into the possession of Robert Corbie, who appears to have built a stately mansion here, having in the 36th year of Edward III. obtained the king's licence so to do, and to fortify this his manor-house at Boughton with embattlements and towers, according to the defence of those times. His son Robert Corbye, esq. of this place, kept his shrievalty here in the 8th year of Richard II. He left by Alice, daughter and coheir of Sir John Gousall before-mentioned, an only daughter and heir, Joane, who carried this manor in marriage to Nicholas Wotton, esq. whose descendants flourished in this parish for many generations afterwards, and for their learning, fortune, and honors, at times when honors were really such, may truly be said to have been ornaments to their country in general, and to this county in particular. Mr. Wotton was of the Draper's company, and was twice lord-mayor of London, at which time he bore for his arms, Argent, a cross patee, sitched at the foot, sable, quartered with Corbye, Argent, a saltire ingrailed sable, which arms of Corbye, his mother's, his son bore, in preference to his own, as the elder branch of this family, which, his descendants continued to do for some time afterwards. Stow says, it was reckoned a privilege for any one, who had been lord-mayor and alderman of London, not to serve the king, without his own consent, in any other part of the kingdom. Such a matter once happened in the reign of Henry VI. for Nicholas Wotton, some time mayor and alderman, living in Kent, stood upon this privilege, and refused to serve when he was impanelled with others before the judges of assize, in this county, upon articles touching the king's peace, and on pretence of the liberty of the city of London, refused to be sworn. But this was held as a contempt, and he afterwards had his pardon anno 17 Henry VI. (fn. 2) He retired to Boughton place, where he died in 1448, and was buried in the church here. His grandson, Sir Robert Wotton, was lieutenant of Guisnes, and comptroller of Calais, where he died, and was buried in the church there. He had been sheriff anno 14 Henry VII. and married Anne, one of the sisters and coheirs of Sir Edward Belknap, by whom he left two sons, Edward, his heir, and Henry, LL. D. afterwards dean of York and Canterbury, of whom more may be seen under the account of the deans of the latter cathedral, in which he lies buried.
Sir Edward Wotton, the eldest son, succeeded him here, who was treasurer of Calais, and of the privy council to Henry VIII. and Hollingshed says, the king offered to make him lord chancellor, which, through his great modesty, he refused. In the 27th year of king Henry VIII. he kept his shrievalty at Boughton-place, and procured his lands to be disgavelled by both the acts of the 31st Henry VIII. and 2d and 3d Edward VI. He died in 1550, being then possessed of the manor and rectory of Boughton Malherb, held in capite, as of the king's manor of Ospringe, the manor of Colbridge, and the manor of Byndwardsmarsh, together with other lands purchased of Henry VIII. and held in capite by knights service, with many other manors and lands, as mentioned in the inquisition then taken.
Thomas Wotton, esq. his eldest son, succeeded him in Boughton-place, where he resided. He was closely imprisoned in the Fleet, in 1553, by queen Mary, under pretence of his religion, but really at the request of his uncle, Dr. Nicholas Wotton, on account of a dream he had had in France, where he was then ambassador, and this in all likelihood saved Mr. Wotton's life: for whilst he was in prison, Wyat's rebellion broke out, in which he had most probably been concerned, had he not been confined there. He was twice sheriff, and in July 1573, being the 16th year of queen Elizabeth's reign had the honor of entertaining the queen, with her whole court, at his seat here, in her progress through this county. Walton says, that the queen, when at Boughton, offered to knight Mr. Wotton, as an earnest of some more honorable and profitable employment under her, which he declined, being unwilling to change his country retirement and recreations for a courtier's life; however, it appears by his epitaph, that he afterwards accepted of that honor. He resided here till his death, in 1587, having been remarkable for his hospitality; a great lover and much beloved of his country, a cherisher of learning, and besides his own abilities, possessed of a plentiful estate, and the antient interest of his family.
He was twice married; by his first wife he had Edward his heir, and other children; by his second he had only one son Henry, afterwards knighted, and provost of Eton college. (fn. 3)
He was succeeded here by his eldest surviving son, Sir Edward Wotton, who was employed by queen Elizabeth, as her ambassador, on several occasions; after which he was made comptroller of her houshold; represented this county in parliament, and served the office of sheriff in the 36th year of that reign. In the 1st year of king James I.'s reign he was created lord Wotton, baron of Merley, in this county; (fn. 4) and next year he was appointed lord lieutenant of it, a privy counsellor, and afterwards comptroller and treasurer of the houshold. He inclosed the grounds round his house here as a park, but they have been long since again disparked, and died in 1628, being succeeded by Thomas, lord Wotton, his only son, who died two years afterwards. It has been observed that Nicholas Wotton, esq. son of Sir Nicholas Wotton, by Joane, daughter and heir of Corbye, bore his mother's arms in preference to his own, as his descendants of the eldest branch seem to have done, till Thomas, lord Wotton, as appears by his arms on his grave-stone, reassumed the arms of Wotton in his first quartering again, which was followed by his four daughters and coheirs, and Guillim says, that argent, a saltire (engraited) sable, was borne by the name of Wotton, and was in effect confirmed to Edward Wotton, esq. being allowed, and with his quarterings, being seventeen in number, marshalled, by Robert Cooke, in 1580. He left four daughters his coheirs, Catherine, married to Henry, lord Stanhope, son and heir of Philip, earl of Chesterfield; Hester, to Baptist Noel, viscount Camden; Margaret, to Sir John Tuston, of the Mote, knight and baronet, and Anne, to Sir Edward Hales, of Tunstal.
On the partition of his estates among his daughters, the manor of Boughton, with the mansion of Boughton-place, and the advowson of the rectory, were, among other estates, allotted to the eldest daughter, the lady Catherine, in whose right her husband, Henry, lord Stanhope, became possessed of them. He was descended from ancestors seated in early times in the county of Nottingham, where they flourished with much eminence and renown, bearing for their arms, quarterly, Ermine and gules. After a succession of many generations of them, Michael Stanhope became the heir male of this family in the reign of Henry VIII. whose grandson, Sir John Stanhope, was first of Shelford, and afterwards of Elvaston, in Derbyshire, where he died in 1611, leaving by his first wife, one son Philip; by his second wife he had several sons and daughters; of whom, Sir John, the eldest, was seated at Elvaston, from whom the present earl of Harrington is descended. Sir Philip Stanhope, eldest son of Sir John, was, anno 14 James I. 1616, created lord Stanhope of Shelford, and afterwards in 1628 Earl of Chesterfield. Continuing stedfast in his loyalty to the king, his house was by storm burnt to the ground, and the earl being taken prisoner at Litchfield, endured a long confinement, and died in 1656. By his first wife he had eleven sons and four daughters, of the former, Henry, the second, but eldest surviving son, married Katherine, daughter and coheir of Thomas, lord Wotton, and possessed Boughton Malherb as before-mentioned.
He died in the life-time of his father in 1635, leaving his wife surviving, and one son, Philip, then a year old. The lady Catherine Stanhope, on her husband's death, became again possessed in her own right of this estate, among the rest of her inheritance, and was after wards created countess of Chesterfield, to hold during her life. She had before the death of king Charles I. remarried John Vanden Kerkhoven, lord of Henulflet in Holland, by whom she had a son Charles Henry Kerkhoven, who was, by reason of his mother's descent, created lord Wotton, baron Wotton of Boughton Malherb, and was naturalized. He was likewise created earl of Bellamont in Ireland, and bore for his arms, Argent, three hearts gules. He died s. p. having resided at Boughton-place, and was buried in Canterbury cathedral in 1683, having by his will given this, among the rest of his estates, to his nephew Charles Stanhope, younger son of his half-brother Philip, then earl of Chesterfield; remainder to Philip, lord Stanhope, eldest son and heir apparent of his brother; remainder to his brother Philip, earl of Chesterfield, with divers remainders over, in tail male.
Charles Stanhope, esq. upon this changed his surname to Wotton, being the last of this family who resided at Boughton-place, where he died in 1704, s. p. Upon which this estate came by the above entail to Philip, lord Stanhope, his elder brother, who on his father's death in 1713, succeeded as earl of Chesterfield, and died in 1726. His eldest son Philip Dormer Stanhope, earl of Chesterfield, became remarkable for the brilliancy of his wit, and the politeness of his manners. He was an eminent statesman, and much in favor with king George I. and II. who conferred on him from time to time several offices and trusts of honor and advantage, in all which he shewed his eminent abilities and public spirit, whenever the interest and honor of his country was concerned, but at length his health declining, he retired from all public business. However, before this period he passed away this manor, with the scite of Boughton-place, and the advowson of the rectory appendant to the manor, and all the rest of the Wotton estates in this part of the county, by the description of the heriotable manor of Bocton, alias Boughton Malherbe, the manors of Burscombe, Wardens, alias Egerton, Southerdon, Colbridge, Marley, alias Marleigh, Sturry, East Farborne, Holmill, alias Harrietsham, and Fill, in 1750, to Galfridus Mann, esq. of London. This family is descended from ancestors seated at Ipswich, in Suffolk, of whom Edward Mann, esq. was comptroller of the customs at that place, who bore for his arms, Sable on a fess counter embattled, between three goats passant argent, as many ogresses; which was confirmed to him by Byshe, clarencieux, in 1692. His descendant, Robert Mann, was of London, and afterwards of Linton, in this county, esq. who died in 1752, leaving five sons and three daughters, Edward Louisa, the eldest son, was of Linton, esq. where he died unmarried in 1775, and was succeeded in his estates in this county by his brother, Sir Horatio Mann, bart. and K. B. who was the second son, and was many years resident at Florence, as envoy extraordinary. On March 3, 1755, he was created a baronet, to him and his heirs male, and in default of such issue, to his brother Galfridus, and his heirs male, he died unmarried in 1786, and was succeeded in title and estate by his nephew Sir Horace Mann, whose father was Galfridus, the third son, who was purchaser of Boughton manor, as before-mentioned. Of the daughters of Robert Mann, Eleanor married Sir John Torriano, of London, merchant, by whom she had issue; Mary-married Benjamin Hatley Foote, esq. (fn. 5) and Catherine married the Rev. Francis Hender Foote. Galfridus Mann, esq. died possessed of this estate in 1756, leaving by Sarah his wife, daughter of John Gregory, of London, one son, Horatio, and three daughters, viz. Alice, married to Mr. Apthorpe; Sarah, who died unmarried; Catherine, married to the hon. and Rev. Dr. Cornwallis now bishop of Litchfield, next brother to marquis Cornwallis, and Eleanor, married to Thomas Powis, lord Lilford.
Horatio Mann, esq. succeeded his father in the possession of this estate, of which he is the present owner. He was afterwards knighted, being then stiled Sir Horace Mann, to distinguish him from his uncle Sir Horatio, on whose death he succeeded him in the title of baronet. He has been twice M. P. for Maidstone, as he is now for the town and port of Sandwich. He married in 1765 lady Lucy Noel, sister of Thomas, earl of Gainsborough, who died at Nice in 1778, by whom he has three daughters, Lucy, Emely, and Harriot, the eldest of whom is married to James Mann, esq. of Linton-place; the second to Robert Heron, esq. of Lincolnshire.
Wormsell has always been counted as an appendage to the manor of Boughton.
COLBRIDGE antiently called Colewebregges, is an eminent manor in this parish, the mansion of which, called Colbridge-castle, stood below the hill towards Egerton, considerable remains of its former strength being visible in the ruins of it, even at this time; and the report of the country is, that the stones and other materials of this ruined mansion were made use of, ages ago, to build Boughton-place.
In the reign of king Henry III. this place was in the possession of the family of Peyforer; one of whom, Fulk de Peyforer, obtained a charter of free-warren for his lands at Colewebrugge in the 32d year of king Edward I. (fn. 6) and he had licence in the 7th year of the next reign of king Edward II. to embattle, that is, to build and fortify in a castle like manner, his mansion here. Soon after which it seems to have passed into the family of Leyborne, who had long before this possessions in this parish, and William de Clinton, earl of Huntingdon, husband to Juliana, daughter of Thomas de Leyborne, died possessed of it in the 28th year of king Edward III. She survived him, and afterwards became again possessed of it in her own right, and continued so at her death, anno 41 Edward III. when there being found no one who could claim consanguinity to her, this manor, among the rest of her estates, escheated to the crown, where it remained till the beginning of king Richard II's. reign, when it became vested in John, Duke of Lancaster, and other feoffees in trust, for the performance of certain religious bequests in the will of Edward III. then lately deceased. In consequence of which, the king afterwards, in his 21st year, granted it, among other premises, to the dean and canons of St. Stephen's college in Westminster, for ever, for the performance of the religious purposes therein mentioned, and in part of the exoneration of the sum of 500l. to be taken at his treasury till he should in such manner provide for them.
In which situation this manor continued till the 1st year of king Edward VI. when an act passing for the surrendry of all free chapels, chantries, &c. this, among others, was soon afterwards dissolved, and the lands and possessions of it were surrendered into the king's hands, at which time it appears to have been in the tenure of William Hudson, at the yearly rent of 8l. 13s. 4d. The year afterwhich, the king granted it to Sir Edward Wotton, to hold in capite, who died possessed of it in the 5th year of that reign, holding it in manner as above mentioned. After which, it passed through the like succession of ownership as Boughton manor before described, down to Philip Dormer Stanhope, earl of Chesterfield, who in 1750 sold it, with the rest of the Wotton estates in this part of the county, to Galfridus Mann, esq. whose only son Sir Horace Mann, bart. is the present possessor of it.
CHILSON, or Chilston, is a manor, situated in the borough of Sandway, at the north-west boundary of this parish, which crosses the middle of this house, the eastern part of which is in the parish of Lenham, lath of Shipway, and eastern division of this county. It was antiently called Childeston, and was in the reign of king Henry I. part of the possessions of William Fitz-Hamon, as appears by the register of the neighbouring priory of Ledes. After which it became the property of the family of Hoese, afterwards called. Hussey. Henry Hoese or Husley had a charter of free-warren for his manor of Childerston in the 55th year of king Henry III. before which he had taken an active part with the rebellious barons against that king. He died in the 18th year of king Edward I. leaving by Joane his wife, daughter and coheir of Alard Fleming, and niece of that noted pluralist John Maunsell, provost of Beverly, &c. Henry Hussee his son and heir, who, in the 23d year of that reign, had summons to Parliament, as he had likewise in all the succeeding ones of it, and of the next of king Edward II. in whose descendants it continued down to Henry Husley, who in the 31st year of Henry VIIIths. reign, procured his lands to be disgavelled by the general act passed that year, and afterwards transmitted it by sale to John Parkhurst, whose descendant Sir William Parkhurst alienated it to Mr. Richard Northwood, of Dane-court, in Thanet, whose eldest son Alexander Northwood, or Norwood, as he was usually called, was of St. Stephen's, near Canterbury, and succeeded his father in this manor, which he sold soon after the death of king Charles I. to Cleggat, and he again sold it to Mr. Manley, of London, who quickly afterwards alienated it to Edward Hales, esq. who was the son of Samuel Hales, a younger son of Sir Edward Hales, created a baronet in 1611. He afterwards resided at Chilston, and died in 1696, leaving his three daughters his coheirs, viz. Thomasine, wife of Gerard Gore, gent. Elizabeth Hales, and Frances, wife of William Glanville, esq. of London, who in 1698 joined in the conveyance of this manor, with other estates in this parish and neighbourhood, to the hon. Elizabeth Hamilton, the eldest daughter of John lord Colepeper, and widow of James Hamilton, esq. the eldest son of Sir George Hamilton, of Tyrone, in Ireland.
She resided at Chilston, and dying here in 1709, was buried in Hollingborne church, leaving two sons surviving; James, earl of Abercorn, and William Hamilton, esq. to the latter of whom she gave by her will this manor, with her other estates in this county. He resided at Chilston, and died possessed of it in 1737, leaving by Margaret his wife, daughter of Sir Thomas Colepeper, of Hollingborne, four sons and one daughter; of whom, John Hamilton, esq. the eldest, succeeded him at Chilston, where he resided and inclosed the ground round it for a park, bestowing much cost on the improvement both of the house and grounds adjoining to it. He kept his shrievalty here in 1719, and afterwards with the concurrence of his eldest son William, joined in the sale of this estate to Thomas Best, esq. the eldest son of Mawdistley Best, esq. of Boxley, who resided at Chilston, the mansion of which he rebuilt, and made other very considerable improvements to the park, and grounds. He died in 1795, s. p. having married Caroline, daughter of George Scott, esq. of Scott's hall, who died in 1782, and by his will gave this among his other estates to his nephew George, the youngest son of his brother James Best, esq. of Boxley and Chatham, who now resides here, He was M. P. for Rochester in the last parliament. and in 1784 married Caroline, daughter of Edward Scott, esq. of Scott's-hall, by whom he has several children.
THE TYTHES of the manor of Chilston, or Childeston, were given to the priory of Leeds soon after the foundation of it, by William Fitz-Hamon, the owner of it; viz. in corn, fruit, hay fowls, calves, flax, pannage, cheeses, pigs, and in all other things which belonged to the demesne, to Edwin de Bletchindenne, with his tenancy, to hold as freely as he ever held it. (fn. 7)
This portion of tithes remained part of the possessions of the priory till the dissolution of it in the reign of Henry VIII. when it was surrendered into the king's hands, among other estates belonging to it. After which the king, by his dotation charter in his 33d year settled this portion of tithes on his new-founded dean and chapter of Rochester, who now possess the inheritance of it. George Best, esq. of Chilston, is the present lessee of it.
On the intended dissolution of deans and chapters, after the death of king Charles I. these tithes were surveyed in 1649, by order of the state; when it was returned, that this portion consisted of all the tithes of corn, grain, hay, wool, lambs, calves, and other spiritual obventions and duties, arising out of the manor of Chilston, in Boughton Malherbe and Lenham, of the yearly improved value of fourteen pounds, which premises were let by the dean and chapter, anno 15 Charles I. to Richard Norwood, esq. for twenty-one years, at the yearly rent of ten shillings, so that there remained the clear yearly rent of 13l. 10s.
BEWLEY is a manor in this parish, of considerable repute, extending itself into the parish of Harrietsham. It was antiently called Boughley, and was part of those possessions which William the Conqueror gave to his half-brother Odo, bishop of Baieux; under the general title of whose lands it is thus entered in Domesday:
Adam Fitzbubert holds of the bishop of Baieux, Bogelei. It was taxed at two sulings. The arable land is two carucates and an half. In demesne there is one carucate, and two villeins, with two borderers having half a carucate. There is a church, and four servant:, and one mill of five shillings, and six acres of meadow. Wood for the pannage of twenty hogs.
After which there follows another entry, importing, that of this same manor one tenant named Adam held one suling, called Merlea, of which a further account will be given, under the description of Marley, in the adjoining parish of Harrietsham.
On the bishop of Baieux's disgrace in 1084, all his possessions were confiscated to the crown; after which this manor appears to have become the property of Eudo Dapiser, and afterwards of Philip de Leleburne, or Leyburne, whose descendant Robert de Leiburne held it in the reign of king Edward I. in which name it continued till it was alienated to Tregoze, (fn. 8) one of whom, Thomas Tregoze, held it in the beginning of king Edward III.'s reign, in the 5th year of which he obtained a charter of free warren for his lands at Boggeleye. John Tregoze died possessed of this manor in the 5th year of Henry IV. but it did not remain long in that name; for in the reign of Henry VI. it was become the property of Goldwell, from whence it was alienated to Atwater, of Lenham, from whence by Joane, daughter and coheir of Robert Atwater, of Royton, in that parish, it went in marriage to Humphry Hales, esq. of the Dungeon, in Canterbury, who had a numerous issue by her. He was succeeded in it by his eldest son Sir James Hales, of the Dungeon, whose son Cheney Hales, esq. of the Dungeon, passed it away to his kinsman John Hales, esq. eldest son of Sir Edward Hales, created a baronet in 1611. He parted with it to his brother Mr. Samuel Hales, whose son Edward Hales, esq. of Chilston, succeeded him in it. Since which it has passed in like manner as Chilston, before described, down to George Best, esq. of Chilston, the present possessor of it.
THE TITHES of this manor were given by Eudo Dapifer to Anschetill, archdeacon of Canterbury, who afterwards, with the consent of Eudo, granted them to the priory of St. Andrew, in Rochester. These tithes were afterwards confirmed to the priory on the payment annually of five shillings to the monks of Colchester. Henry de Leiburne, possessor of this manor, having inspected the charters of his ancestors, confirmed these tithes in pure alms to the church of St. Andrew, and the monks of Rochester.
This portion of tithes remained with the priory till the dissolution of it, in the 32d year of Henry VIII. when it was, among the rest of the possessions of that monastery, surrendered into the king's hands, who in his 33d year settled them, by his dotation charter, on his new-erected dean and chapter of Rochester, part of whose inheritance they remain at this time. George Best, esq. of Chilston, is the present lessee of them.
On the intended dissolution of deans and chapters, soon after the death of king Charles I. this portion was surveyed, by order of the state, in 1649; when it was returned, that these tithes arose out of the manor of Bugley, together with the tithe of the mill, called Bugley-mill, of the improved yearly value of nine pounds, which premises were let by the dean and chapter in the 10th year of Charles I. to Samuel Hales, esq. for twentyone years, at the yearly rent of two quarters of malt heaped, and one capon, or two shillings in money; so there remained clear the rent of 5l. 14s. per annum.
There are no parochial charities. The poor constantly relieved are about forty, casually twenty-five.
BOUGHTON is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Charing.
The church is a handsome building, with a square tower steeple at the west end. The inside of it is much ornamented by the several monuments of the Wotton family, most of whom lie buried in it; but there was one of them, a large pyramid of black marble, supported by three lions couchant, on a deep base, erected to the memory of Henry, lord Stanhope, his widow lady Catherine, countess of Chesterfield, her third husband Daniel O'Neal, and several of her children, which was injudiciously placed just within the altar rails eastward, and filled up almost the whole space of it, but has lately been taken down to make room for an altar and railing. In the south chancel there is a very antient figure in Bethersden marble of a man in armour lying cross-legged with his shield and sword. It lies on the pavement, and seems to have been removed from some other part of the church. On the opposite side of the chancel is the figure of a woman, full as antient as the, former, and of the like marble, but fixed in the pavement, these most probably were in memory of one of the family of Peyforer and his wife.
The families of Hales and Hamilton, both of Chilston, and all their children, were christened and married in Boughton church, but were all buried from time to time in Lenham church.
TARAWA, Kiribati (June 5, 2015) An I-Kiribati girl holds her puppy that is recovering from surgery during a Pacific Partnership veterinary community health engagement held at the Betio Sports Complex in Tarawa, Kiribati. Deworming, castrations and spays are some of the many professional knowledge exchanges that are taking place during this year’s Pacific Partnership mission. Now in its 10th iteration, Pacific Partnership is the largest annual multilateral humanitarian assistance and disaster relief preparedness mission conducted in the Indo-Asia-Pacific Region. While training for crisis conditions, Pacific Partnership missions have provided medical care to approximately 270,000 patients and veterinary services to more than 38,000 animals. Additionally, Pacific Partnership has provided critical infrastructure development to host nations through the completion of more than 180 engineering projects. (U.S. Navy photo by Chief Mass Communication Specialist Jonathan R. Kulp/Released)
"Garden of … knowledge for humanity" is the title of the Ars Electronica Garden in Vienna hosted by Ars Electronica Research Institute “knowledge for humanity (k4h+)”.
"Garden of … knowledge for humanity" reflects the most recent work of the Ars Electronica Research Institute knowledge for humanity (k4h+) in its global and unique context, bridging the gap between academic knowledge and socially relevant applications. In this year’s interactions, the mission statements of last year are introduced as living experiments you can actively participate in. The work focuses on the following three core areas of k4h+: Digital Humanism and critical reflections on technology; Knowledge for Emergency — COVID-19 related experiments and interactions; Academic Knowledge and the Sustainable Development Goals. It reflects our approaches of Humanity Centered Design (Federico Donelli), art-based, experimental Knowledge Co-Creation, against a background of Open Innovation methods and practices. *Garden of … knowledge for humanity* celebrates the wealth of diversity, addressing various formats and audiences, such as offering interactive 2D/3D visualizations, participatory environmental experiences and experimental interventions, art driven innovation and artistic activism. This series of interactions is designed uniquely for Ars Electronica Festival 2021, curated by Eveline Wandl-Vogt. You are invited on a journey of discovery, aiming to drive social innovation-based activism and critically reflect on what we call “intelligence” (artificial and human alike), where you can join k4h+’s learning journey in a community of purpose.
Photo: 4.0 - ewv
Music for Healing or What You Need # 2
Gabie Strong, Christopher Reid Martin, Ted Byrnes
February 12, 10pm-midnight
(Following by:
Incubation, 1am-9am
Dream analysis, 9-11am)
Baik Art
Please join us Friday, February 12 for an evening with Gabie Strong, Christopher Reid Martin, and Ted Byrnes. Themes of catharsis and cleansing will lead into a sonic space to prepare us to dream and, ideally, to heal. Between 10pm-midnight, Gabie Strong, Christopher Reid Martin, and Ted Byrnes will activate the space of Baik Art. For an optimal experience, be prepared to lie down.
An intrepid group will spend the night following the performance in the ancient Greek tradition of ‘incubation’. Your dreams will be interpreted the following morning by a professional. Please email Matt Wardell at shonufwardell@hotmail.com to reserve your spot. BYOB (Bring Your Own Bedding). Details of the overnight stay will follow. Space is very limited!!
Gabie Strong is a California artist and musician exploring spatial constructions of degeneration, drone and decay as a means to improvise new arrangements of self-reflexive meaning. Strong uses sound performance, radio broadcasting, environmental installation, photography and video as mediums for experimentation.
Her work has been presented on Kchung TV at the Hammer Museum’s Made in L.A. 2014 biennial exhibition, Pasadena Armory Center for the Arts, Knowledges at Mount Wilson Observatory, Pitzer Art Galleries, University Art Gallery UC Irvine, and LAXArt amongst others.
Strong has performed at MOCA, the wulf, Los Angeles Contemporary Archive, Printed Matter’s LA Art Book Fair, Art Los Angeles Contemporary, Human Resources, SASSAS, LACE, High Desert Test Sites, LACMA, the MAK Center for Art and Architecture, Jabberjaw, and with her all-female free-psych band Lady Noise for Dawn Kasper’s performances at the 2012 Whitney Biennial.
Strong’s work is an exploration of the affect of decay that is experienced from living in the spatial disorganization of the twenty-first century. This disorganization is the result of living in multiple non-places at once—both physical and virtual— where borders are both confining and permeable. I often collaborate with other artists, musicians and poets to create work that embodies the difference of lived experience.
Christopher Reid Martin is a multidisciplinary artist, currently residing in Los Angeles. He first began working with sound in Orange County in 2004, layering sounds from various field recordings of daily life which convey living truths and over processed instrumentation as the reactionary expression. These expressions came to birth the solo project known as of Shelter Death, as it has evolved into a project in which performance and sound interplay to make for a personal reactionary experience in a perpetually decaying world.
In 2010, Christopher had taken his creative endeavors into other avenues, releasing tracks under various formats under his shared Orange County based label Via Injection. Christopher's creative repertoire expanded when he began documenting his experience in countries outside the US, by taking field recordings, foreign radio recordings, and/or taking photographs. Photographs were either left unadulterated as they were taken or digitally manipulating and layered these with old scanned various schematics. This has lead to an ongoing body of work, which fuses reality in the form of photography, with corroded ideas in the form of chopped manipulated grids and manuals. Christopher has and continues to show work in a number of art shows and has performed live in a number of events in projects such as Bailouts, Via Injection, Shelter Death, and under his own name.
christopher-reid-martin.format.com/
Ted Byrnes is a drummer/percussionist living in Los Angeles. An alumnus of the Berklee College of Music in Boston, MA, he comes from a jazz background and has since made his home in the worlds of free improvisation, new music, electro-acoustic music, and noise.
Ted primarily works in ad hoc improvisational settings, but has standing improvisational groups including: a group with Ulrich Krieger, a duo with Jeff Parker, a duo with Chris Cooper (AQH), a duo with Nicholas Deyoe, a duo with John Wiese, a duo with Scott Cazan, a trio with Jacob Wick and Owen Stewart-Robertson, among others. Additionally, Ted has played in duo/trio/or ensemble settings with: Mazen Kerbaj, David Watson, Ingebrigt Haker Flaten, Charlemagne Palestine, Alfred 23 Harth, Tim Perkis, Jaap Blonk, Torsten Muller, Kim Myhr, Jim Denley, Lloyd Honeybrook, Chris Schlarb, Mike Watt, Paul Masvidal, the LAFMS (including Smegma, Airway, Ace Farren Ford’s Artificial Art Ensemble, Rick and Joe Potts, Fredrik Nilsen, Tom Recchion, Vetza, etc), Sissy Spacek (the band), Maher Shalal Hash Baz, and more.
Ted has also collaborated with / worked for a variety of visual artists: he has accompanied a Doug Aitken “happening”, collaborated with Olivia Booth to play her glass artworks, collaborated with Dani Tull on a sound performance, performed with John Knuth and Bret Nicely at an installation in an empty pool, and has performed for FLUXUS artist Jeff Perkins on multiple occasions for his projector/light installations.
Currently, Ted is delving further into the possibilities and realities of solo drumset performance in addition to continuing to work with his existing projects.
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EYE-DEE-QUE (Something Like an Asclepeion)
Matt Wardell
January 9 - February 13, 2016
Baik Art presents EYE-DEE-QUE (Something Like an Asclepeion), a solo installation and series of events by Los Angeles artist Matt Wardell.
For the exhibition, Wardell will present an immersive environment of images and objects by channeling ‘something like’ an ancient Greek temple of healing. Using Baik Art’s unique architecture, viewers experience a literal (and perhaps figurative) katabasis (‘to go down’ as in a descent of some type), but more importantly, and ideally, a catharsis (‘cleansing’ or ‘purification’).
Numerous objects, found and constructed, engage with the verticality of Baik Art’s shaft-like space, surrounded by an installation of wall works including drawings, collages, and repurposed images. Several fabric sculptures fill the gallery functioning as apotropaic totems. These Guardian Figures suggest a ‘presence’, ideally something beyond the object.
Daytime and evening events will further activate the gallery a space for healing. Practitioners from a variety of fields will be on hand for consultation. Music for Healing or What You Need will present a sonic cleansing. Incubation and Dream Analysis will be an overnight event of guided sleep followed by dream analysis with a professional. Utilizing the healing properties of dog saliva, An Event for Wound Licking will be a participatory event pairing wounds with dogs. For the date and time of each event, please contact the artist at shonufwardell@hotmail.com.
In ancient Greece and Rome, an asclepeion was a healing temple, sacred to Asclepius, the Greek God of Medicine. These temples were places in which patients would visit to receive either treatment or some sort of healing, whether it was spiritual or physical. Epidaurus was the first place to worship Asclepius as a god, beginning sometime in the 5th century BCE.
Starting around 350 BCE, the cult of Asclepius became increasingly popular. Pilgrims flocked to asclepieia to be healed. They slept overnight (“incubation”) and reported their dreams to a priest the following day. He prescribed a cure, often a visit to the baths or a gymnasium. Since snakes were sacred to Asclepius, they were often used in healing rituals. Non-venomous snakes were left to crawl on the floor in dormitories where the sick and injured slept.
Matt Wardell seeks to prolong a sense of wonder while placing the viewer in a lingering position of active assessment. He is interested in how we choose to live and in introducing work that facilitates these investigations. Wardell enjoys walking on fences, answering wrong numbers, and giving directions to places he does not know. Uncomfortable laughter, confusion, and irritation tend to be the byproducts of Wardell’s works.
Wardell has exhibited his work at venues throughout the United States and Mexico, including the Museum of Modern Art in San Francisco (SFMOMA), Claremont Museum of Art in Claremont, Los Angeles Contemporary Exhibitions (LACE), REDCAT, PØST, Human Resources, Black Dragon Society, Mark Moore Gallery, and Commonwealth and Council, all in Los Angeles. Wardell is a founding member of the artist collective 10lb Ape.
Baik Art
2600 S. La Cienega Blvd., Los Angeles, California 90034
310.842.3892
From the autumn 2016 trip to Vietnam:
If ever there were a good way to finish up a trip, this particular Sunday in October would be it. Before arriving in Hanoi, I honestly had exceptionally low expectations. A bit like Saigon, if you are to go online and try to look up a list of places to visit – basically a tourist’s stock photography checklist, as it may be – you don’t find much that’s appealing. Well…I didn’t, anyway, and as a result, I had pretty low expectations for Hanoi.
The charm and beauty of Hanoi, however, isn’t in any one particular place. It’s in the experience of the entire city. (I’d say the same for Saigon, but multiply that a few times for Hanoi.) On this day in the Old Quarter in particular, I kept finding myself thinking, “Oh, my God, I shouldn’t be this lucky as a photographer…” Today ended up being mostly about people, with a little food and historical locations mixed in.
As I mentioned in the last set of posting, today would start off a bit sad with Junebug leaving for China a day before I would. So, we were checked out of our room by 6:00 in the morning or so. The breakfast at the Art Trendy was wonderful. Buffet with a mix of made-to-order omelets mixed in. Strong work, Art Trendy, strong work…
When June left, I really had nothing to do since it was still six in the morning and I was temporarily homeless as I had to switch hotels. So…I sat around the lobby for about two hours (possibly slightly awkward for the poor girls working there, but oh, well; I had to sit somewhere).
Around 8:00, I finally dragged my old bones out of the hotel and walked the five to ten minutes down the street to the Aquarius, where I politely asked them to hold my non-camera bag until I come back around 1:00 in the afternoon to check in.
After that, I was finally off with my cameras to enjoy an early Sunday morning in the bustling Old Quarter. On the street where the hotel is situated are a number of restaurants where locals were jammed in to enjoy noodles, steamed buns, and the like. It was wonderful to be among that crowd (though someone tried to scold me ever so slightly for taking pictures of people eating).
Since this was right next to St. Joseph’s Cathedral – and it was Sunday morning – I found my way back into the church where we crashed the wedding the afternoon before and realized that I almost got locked into Sunday mass while walking around taking pictures. So…I stayed. I prayed. And my prayer was answered when I realized the side doors and even the back door were open. (Ok…I didn’t really think I was locked in a church, but it did feel like it a little bit.)
Upon exiting the church, a handful of frames under my belt, I walked along the lovely streets photographing shops and people. At Caphe, I piggybacked on someone else’s photo shoot – it looked like they were doing a promo for the place, or possibly just a personal shoot for five women, though I have a feeling it was the former. At any rate, I was quite pleased with that little set and am presenting quite a few of those here, even if they’re a little redundant.
My ultimate goal with this wandering was to find my way to the Hanoi Hilton. Now, I’m not taking about the hotel chain, of course, but rather the prison that U.S. prisoners of war sarcastically called the Hanoi Hilton during the Vietnam War. (This is the prison where Senator John McCain was interred while a POW, and there are one or two pictures to that effect here.)
This prison has a particularly interesting history (and morbid since…well…it’s a prison). It’s about a hundred years old and was founded by the French colonialists around the turn of the 20th century. During the first 50 years of its history, the French imprisoned Vietnamese insurgents and those who wanted independence. In the eyes of the French…renegades (hence the imprisonment). In the eyes of the Vietnamese – especially the current government – patriots and national heroes. If they were truly freedom fighters, then I would probably side with the current government on that one.
The French even had a guillotine installed here and overcrowding was a major problem. There were plenty of escape attempts, and more were successful than you may think, which is a little peculiar.
After the battle of Bien Dien Phu and the ejection of the French from the north (and before the U.S. got involved in the south), the prison changed hands and was under control of Ho Chi Minh. During the Vietnam War, it became one of the main prisons for U.S. POWs, as I alluded to above.
The propaganda claims that the Vietcong were absolutely humane and decent with U.S. prisoners, allowing them to observe their religious rites (Christmas celebrations, etc.), allowed prisoners to smoke and enjoy leisure (board games, basketball, etc.), and claimed they were well-fed.
This is certainly how it’s presented in the prison/museum currently. If you were to go online, though, and try to find a contrary report, you would find that this was all coerced and staged to make it appear as if things were on the up and up. (For anyone curious, per my Vietnamese friends, the general education in Vietnam today is how terrible the French and U.S. were for colonizing and torturing the country and keeping it from its independence.)
So, what’s the truth of what really happened? Who knows? Outside of firsthand accounts, it’s impossible to know for certain and even then, memory can be a tricky thing. I tend to like to say the truth is always somewhere between two opposing viewpoints, no matter what the topic may be.
From an impartial and purely photographic point of view, the prison, currently a museum/memorial, is an interesting place to spend an hour or two. Some of the exhibits seem a bit cheesy, but some are quite tasteful and well done. There’s also an informational video. You’ll have to see this with a bit of imagination (the prison, that is), as at least half of it has been leveled for high rise buildings. At least there’s some tangible piece of it left to visit, including the main gate (Maison Centrale).
After about two hours here at the Hanoi Hilton, I walked over towards the Opera House to get a few daytime shots but, really, to get lunch at El Gaucho. I was looking forward to a proper steak. The prices were astronomical (though justifiable based on what I ate), though I just opted for a steak salad. It was so good I contemplated going back for dinner, but had other plans.
With a happy stomach, I went back to finally check in at the Aquarius Hotel and got my workout huffing up six flights of stairs each time I went out. I relaxed here for a few hours until 4:00 when a dear friend of mine came to town to see me.
Ngan and I had an ice cream at Baskin Robbins right in front of St. Joe’s before heading over to the Temple of Literature. This is a temple dedicated to education and, bless my soul, it’s a place where university graduates come for graduation pictures.
On this particular day – a warm, sunny, late Sunday afternoon – it was packed with college students. And it was beautiful to see that many people happy, full of hopes and dreams, and dressed in either cap and gown or traditional Vietnamese clothes. In short…I had a field day shooting for an hour here.
Around 5:00, Ngan had to head back to school, and I went back to my hotel. I had one more meeting. Hoa, who traveled around Thailand & Cambodia with me in May, flew back to see me this evening. She picked me up at 6:00 on her scooter and rode me all around Hanoi by evening.
She started by taking me to Ho Chi Minh’s Mausoleum (which I consider a lot more photogenic in its setting than the Great Gangster’s Mausoleum on Tiananmen Square). This one, at least, was in a parklike setting. At evening, it’s well-lit and you can find people relaxing in the grass in front of it. During the day, you can visit and there are quite a few buildings behind the mausoleum that you can also see.
After a few minutes here, Hoa took me by West Lake – the largest lake in Hanoi, as I mentioned yesterday – and just drove me around for over an hour, it seemed. My impressions that Hanoi (even out of the Old Quarter) seemed to be a good place to live – though I’d be concerned about the air pollution – and people here seemed to be happy. Also…Vietnamese really love their coffee.
We finally returned to the Old Quarter for dinner at one of the famous restaurants she recommended and she treated me to a wonderful dinner. I can’t recall what we ate (the Vietnamese names of it, anyway), but it was nice.
After dinner, she drove me over towards the Opera House and then, finally, we stopped by Hoan Kiem Lake in the heart of the Quarter and walked around the lake. It was getting close to 10:00 by this time, and I wanted to get back to the hotel to get a few hours sleep before waking up for my early flight in the morning. Hoa came to the airport with me to see me off.
If ever there were a great way to finish a great trip, this was it. I absolutely loved Vietnam – honestly, a lot more than I imagined I would, even with every single person I know who’d ever come here saying what a fantastic country this is – and would gladly come back. This seems to be one of the kinds of countries that you would never get tired of or, if you did, it would sure take a long time. With that, I’ll bid goodbye to Vietnam for now with the hopes that I’ll someday return to this land of amazing food, landscapes, and people.
As always, thanks for dropping by and viewing these pictures. Please feel free to leave any questions or comments and I’ll answer as I have time.
One year ago, a team of researchers from the University of Reading, in UK, and local partners in Tanzania, organised a number of participatory trainings for smallscale farmers on climate-services and information. The trainings were held in villages outside of Dodoma, Tanzania, which is a very arid and dry part of the country. The team recently re-visited two of the farmer groups, to see what they had learned during the 4-day training session, what they felt was useful and if anything happened after the trainings, eg. did they change crops or planting practices?
The trainings introduced the concept of climate change, rainfall variability, and presented the country’s historical rainfall data and forecasts. The trainings also showed farmers how to, based on crop, temperature and rainfall information, calculate risks and probabilities of crops failure, while identifying which crops could work well in their area. The trainings provided a list of suitable crops, but it was the farmers who in the end decided if and how they wanted to implement what they had learned, or not. This to ensure ownership and making sure any choice made is grounded in farmers’ own realities.
These photos are from the revisit session, held in October of this year in Makoja, Tanzania. Stay tuned on CCAFS blog to see if the farmers had made any changes to their farming practices or not. This participatory project is supported by the CGIAR Research Program on Climate Change, Agriculture and Food Security (CCAFS): www.ccafs.cgiar.org/blog
Photo: Cecilia Schubert (CCAFS)
On of the roads to knowledge is the one that links my Kindle and my computer. Kindle are really awesome ereaders.
For the dailyshoot nº663.
Subject:
Make a photograph of a path, road, or trail that leads the viewer's eye through the frame.
North Platte Community College hosted its annual Inter-High Scholastic Competition and TECH-Knowledge & Skills Discovery Day on Wednesday at the North and South Campuses of the college.
The theme for Inter-High Day this year is “Spotlight on Success.” Students from 28 area schools took nearly 900 tests in the Inter-High Scholastic competition. In the TECH-Knowledge and Skills competition, more than 120 students represented 21 high schools.
Awards were presented to the top three individual finishers in all categories. They also received a certificate for up to three credit hours of free tuition to be used at MPCC this summer. First place winners were awarded with $500 Mid-Plains Community College Area scholarships. The schools also competed in divisions.
Results of NPCC’s Inter-High Day are:
Accounting:
First - Megan Stokey, North Platte High School
Second - Megan Trierweiler, St. Patrick’s
Third - Carissa Rayburn, Brady
Art:
First - Alissa Rosentrater, Wallace
Second - Amber Nelson, Elwood
Third - Brooklyn Nordhausen, Wauneta-Palisade
Athletic Training:
First - Maegan Hiatt, Hershey
Second - Sage Schmidt, Medicine Valley
Third - Brittany Lawrence, St. Patrick’s
Biological Science:
First - Jordon Laubry, Eustis Farnam
Second - Jocy Nelson, Sutherland
Third - Calyn Werkmeister, Maywood
Business Communications:
First - Libby Jensen, Dundy County Stratton
Second - Abby Daffer, Southwest
Third - Sam Staggs, Sutherland
Chemistry:
First - Megan Kelley, Southwest
Second - Alec Fox, Paxton
Third - David Trierweiler, St. Patrick’s
Dramatic Arts:
First - Alex Roc, McCook
Second - David McCown, Maxwell
Third - Karni Doyle, Callaway
Fire Science/EMS:
First - Kris Kopetzky, South Platte
Second - Chris Werth, Eustis Farnam
Third - Tristan Johnson, Arnold
Grammar & Composition:
First - Grace Magill, Arnold
Second - Christi Christner, Wauneta-Palisade
Third - Bailee Clark, St. Patrick’s
Health Occupations:
First - Sabine Vanhaaren, Cody-Kilgore
Second - Jamie Smith, St. Patrick’s
Third - Taylor Ellison, Callaway
History:
First - David Trierweiler, St. Patrick’s
Second - John Klintworth, Medicine Valley
Third - Joey Anderjaska, Hayes Center
Information Technology:
First - Jared Brosius, St. Patrick’s
Second - Hayden Pollmann, Wauneta-Palisade
Third - Nathaniel Maxcy, Sutherland
Introduction to Business:
First - Cody Ballew, Elwood
Second - Dawson Brunswick, McCook
Third - Chance Kennicutt, Wallace
Literary Analysis:
First - Justin Hardwick, Paxton
Second - Rebekka Ralston, Sutherland
Third - Izzy Fox, Dundy County Stratton
Mathematics:
First - Megan Siebrandt, McCook
Second - Hayden Pollmann, Wauneta-Palisade
Third - Isaac Langan, McCook
Music Performance (Instrumental)
First – Sohyeon Yi, Cody-Kilgore
Second - Matti Mickelsen, Medicine Valley
Third - Brandon Montgomery, Brady
Music Performance (Vocal):
First - Nathan Rick, Hitchcock County
Second - Rachel Gordine, McCook
Third - Alisha Heelan, Garden County
Music Theory:
First – Josie Burke, Sutherland
Second – Matti Mickelsen, Medicine Valley
Third – Mason Harouff, Hayes Center
NPCC Facts:
First - Cheyanne Loeffler, Paxton
Second - Valerie Most, Brady
Third - Alexis Franzen, Brady
Personal Finance:
First - Cassandra Medina, Sutherland
Second - Marley Sandberg, Sutherland
Third - Ian Bridge, North Platte High School
Physics/Engineering (session one):
First - Cody Trump, Cody-Kilgore
Second - Kyle Halsted, North Platte High School
Third - Chet Krajewski, Garden County
Physics/Engineering (session two):
First - Lane Vasa, Arthur County
Second - David McCown, Maxwell
Third - Dakota Seng, Callaway
Word Processing:
First - Brooke Scott, Hitchcock County
Second - Tristan Johnson, Arnold
Third - Rebecca Lorens, Dundy County Stratton
Results by Division are:
Division 1 –
First – St. Patrick’s
Second – Sutherland
Third – McCook
Division 2 –
First – Cody-Kilgore
Second – Medicine Valley
Third – Hitchcock County
Division 3 –
First – Wauneta-Palisade
Second – Arnold
Third – Elwood
Results of NPCC’s TECH-Knowledge & Skills competition are:
Autobody:
First – Aaron Stegman, Garden County High School
Second – Joel Anderson, Garden County High School
Third – Jon Jackson, Franklin High School
Automotive/Diesel:
First – Philip Hammer, North Platte High School
Second – Logan Mull, North Platte High School
Third – Wesley Hoatson, North Platte High School
Building Construction (teams):
First – Walker Wolff, Ivan Rosfeld, Austin Wobig and Wyatt Galloway of Cody-Kilgore High School
Second – Lucas French, Jayson Rezek, Nick Hahn and Calvin Carsten of Sutherland High School
Third – Brock Alexander, Caleb Kleewein, Justin Cosler and Clancey Barnum of Stapleton High School
Electrical:
First – Tyler Daniels, Franklin High School
Second – Walker Wolff, Cody-Kilgore High School
Third – Ivan Dobesh, North Platte High School
Heating, Ventilation and Air Conditioning:
First – Wesley Hoatson, North Platte High School
Second – Logan Mull, North Platte High School
Third – Blaker Morrissey, Maxwell High School
Welding:
First – Dillon Schultz, North Platte High School
Second – Colton Thompson, North Platte High School
Third – Trevor Hanna, Stapleton High School
"In the grand tradition of generals and surrealists, we have been playing games. People learn things better through the open-ended, empathetic participation in knowledge-making that games allow. Just dispensing information to people-- though at times enlightening-- can also encourage apathy or forgetfulness. Lately, we have been using games to critically examine the dynamics and assumptions of larger social givens.Our new game SET was inspired by toy collectors, tourists, and museum curators. Throughout the game, players "play" by intervening and reorganizing existing groups of objects, thus questioning categories by constructing and redrawing them. In foregrounding the player's relation to the categories, SET explores the value of one's authorship in the production of knowledge. While games often risk normalizing power relationships by setting social roles and rules in stone, we have tried here to do just the opposite."
People learn things better through the open-ended, empathetic participation in knowledge-making that games allow. Just dispensing information to people-- though at times enlightening-- can also encourage apathy or forgetfulness. A project developed by Erik Carver and Marisa Jahn, SET is a game that critically examines the dynamics and assumptions of larger social givens. It's a game inspired by toy collectors, tourists, and museum curators. Throughout the game, players "play" by intervening and reorganizing existing groups of objects, thus questioning categories by constructing and redrawing them. In foregrounding the player's relation to the categories, SET explores the value of one's authorship in the production of knowledge. While games often risk normalizing power relationships by setting social roles and rules in stone, SET tries to do just the opposite.
--
Erik Carver
Erik Carver is an architect and artist. He is a founder of the Institute for Advanced Architecture (advancedarchitecture.org)-- an organization dedicated to advancing architecture through research, exchange, and exhibition-- as well as the Common Room exhibition space (common-room.net) and the interdisciplinary art group Seru. He lives in Brooklyn and teaches architecture at Rensselaer Polytechnic Institute.
Erik has worked for the firms of Diller+Scofidio, Laura Kurgan, and Lyn Rice before starting his own practice. These designs have included a student center renovation, an art museum, apartment renovations, a vacation home, exhibitions, a performance space/bar, an expo pavilion, schools, offices and an interpretation center.
His work has appeared in Volume magazine, Art in America, and Nature, and he has shown work and lectured at venues including Exit Art, the Ise Foundation, and Columbia's Neiman Gallery, and the Storefront for Art and Architecture (NYC), The Institute of Contemporary Art (Philadelphia), CAVS (MIT), Basekamp (Philadelphia), the Contemporary Art Center (North Adams, MA), and Pond (San Francisco).
Marisa Jahn
Of Ecuadorian and Chinese descent, Marisa Jahn is an artist whose work explores, constructs, and intervenes natural and social systems. In 2000, Jahn has co-founded Pond: art, activism, and ideas (www.mucketymuck.org), a non-profit organization dedicated to showcasing experimental art. Jahn has presented and exhibited work in museums, galleries, and spaces at venues such as The Institute of Contemporary Art (Philadelphia), the Asian Art Museum of San Francisco, Yerba Buena Center for the Arts (San Francisco), ISEA/Zero One 06/08 (San Jose, CA), MoKS (Estonia), the Moore Space (Miami), the Museum of Contemporary Art (North Miami), in galleries and public places in Tokyo, Honduras, Estonia, Turkey, North America, and Taiwan. Jahn's work has been reviewed in Art in America, Frieze, Punk Planet, Clamor, San Francisco Chronicle, the Fader, Artweek, Metropolis, the Discovery Channel, and Canadian Broadcasting Corporation (CBC). She has received awards and grants such as the Robert & Colleen Haas Scholarship, MIT Department of Architecture Fellowship (2005-8), CEC Artslink, and is an artist in residence at the MIT Media Lab (2007-9) and at the Headlands Center for the Arts (2008). She received her BA from UC Berkeley and an MS from MIT's Visual Arts Program. She lives between Boston and New York, where she functions as the Immediator of art-activist campaigns for The Church of Stop Shopping/Reverend Billy. www.marisajahn.com, www.mucketymuck.org
Our Daily Challenge: Knowledge
My images are posted here for your enjoyment only. All rights are reserved. Please contact me through flickr if you are interested in using one of my images for any reason.
The 2017 SkillsUSA National Leadership and Skills Conference Competition Medalists were announced Friday, June 23, 2017 at Freedom Hall in Louisville.
Health Knowledge Bowl
Team J (consisting of Alaina Gosche, Madison Jones, Jessica Holman, Alexis Herr)
High School Vanguard-Sentinel CTC-Sentinel Campus
Gold Tiffin, OH
Health Knowledge BowlTeam G (consisting of Julia Garaffa, Matthew Natividad, Parth Patel, Palak Shah)
High School Somerset County Academy of Medical Sciences
Silver Bridgewater, NJ
Health Knowledge BowlTeam D (consisting of Macy Williams, Samantha Baker, Ashley Phipps, Andrea Blochberger)
High School Eldon Career Center
Bronze Eldon, MO
Health Knowledge BowlTeam B (consisting of Megan Keene, Alexandra Stephens, Bryant Phelps, Taylor Haynes)
College Central Georgia Technical College
Gold Macon, GA
Health Knowledge BowlTeam D (consisting of Bryana Pyle, Rachel Miller, Sarah Duggan, Wesley Stiles)
College Tennessee College of Applied Tech-Murfreesboro
Silver Murfreesboro, TN
Health Knowledge BowlTeam F (consisting of Sarah Shepherd, Ashley Hobson, Sarah Brown, Hannah Johnson)
College Wilkes Community College
Bronze Wilkesboro, NC
Barbara Roberts
Teaching women to be leaders
Gov. Barbara Roberts’ connections to Portland State run deep. Her husband, Frank Roberts, taught here for more than 30 years, plus she was on the staff at the Hatfield School of Government for four years. After her historic term as the first woman to be the state’s governor, Roberts helped start a PSU program aimed at teaching women to be leaders.
PSU offers a unique springboard, Roberts says, because of its insistence that students “don’t just learn from books or from professors,” but by working in government and watching how leaders operate. “More than anything, it’s that hands-on attitude that has made PSU’s programs so strong.”
Roberts took an unlikely path into the upper corridors of power in Oregon. From a one-room schoolhouse in Yamhill County, she went on to become a key spokesperson for the developing field of disability rights after her son was diagnosed with autism.
Her activism gave her a reputation as a champion for disenfranchised communities, including homeless, abused children and the elderly. She was elected to the Oregon House before running successfully for Secretary of State. In 1991, she became Oregon’s first female governor.
After leaving elective politics, she helped launch the Center for Women, Politics & Policy at PSU, now known as the Center for Women’s Leadership. The center teaches college women public speaking, planning, organizing and other skills necessary to become leaders.
“There’s little question PSU has played a major role in the Portland area and the state, turning out new leaders, new thinkers and the new workforce,” Roberts says.
At Portland State University, we believe knowledge works best when it serves the community.
The Theosophical Society, founded in New York in 1875, includes a Rosicrucian current that sees the Rosy Cross as ‘the divine light of self-knowledge’ (Franz Hartmann, 1838-1912). Yet there are no commentaries specifically dedicated to the Chymical Wedding in the theosophical literature. Like Helena Blavatsky (1831-1891), the co-founder of the Theosophical Society, the Austrian theosopher Rudolf Steiner (1861-1925) was convinced that the mysteries of the Rosy Cross were ‘solely passed on through oral tradition’ (1906). Steiner became the Secretary General of the German branch of the Theosophical Society in 1902. He expected to discover authentic Rosicrucian rituals when he joined the Freemasons as his mentor Goethe had. But like the theosophers, he observed that the true spirit of the Rosy Cross was no longer to be found in the secret societies of his day. In 1906, the ‘Rosy Cross of the Theosophical Society’ began presenting the ‘Mystery of Golgotha’ as an entirely unique event in the history of mankind, at odds with the Theosophical Society’s custom of granting equal importance to all religions. In 1917, ten years after leaving Annie Besant’s Esoteric School and five years after founding the Anthroposophical Society, Steiner published a study on the Chymical Wedding in Berlin. The present article shows that this written commentary was a means for him to situate himself in the continuity of the Rosicrucian tradition of esoteric Christianity while introducing his own theosophy, which he called ‘anthroposophy’ or ‘spiritual science’, as the heir of the authentic Rosicrucians. The reference to the authoritative text allowed him to illustrate and justify his former assertions on 1) the actual existence of Christian Rosenkreuz and the Rosicrucian order, 2) the seven stages of Rosicrucian initiation, 3) Rosicrucianism as the best way of initiation for modern European man, 4) the “etheric vision” of Christ based on the action of Christian Rosencreuz’s “etheric body”. These ideas influenced a number of Western esotericists, including Neville Meakin (†1912), Max Heindel (1865-1919) and Jan van Rijckenborgh (1896-1968).
1 Chymical Wedding by Christian Rosencreutz has been the subject of an important reception1 within certain modern Western esoteric currents2, in particular since the end of the 19th century. In a context of criticism of positivism and enthusiasm for spiritualism from the United States, occultism was on the rise in Europe around 1900, and the Rosicrucians were a fashionable subject. In France, for example, the Martinist writer Joseph Péladan (1858-1918) organized between 1892 and 1897, in Parisian art galleries, several Salons de la Rose-Croix in which symbolist artists known as the Belgian painter Fernand Khnopff took part. . In this contribution, I will focus mainly on the period from 1875 – the date of the founding of the Theosophical Society in New York by the Russian occultist Helena Blavatsky, Colonel Henry Steel Olcott and a few others – to 1917, the year of the publication in Berlin of the Commentary on the Chemical Wedding of Christian Rose-Croix by the Austrian occultist Rudolf Steiner. The aim will be to understand Steiner's commentary from the inside, to reconstitute its internal logic from an emic perspective3, and to perceive in doing so the construction of the Rosicrucian myth specific to this esoteric4 vision of the world that is anthroposophy. . It will also be a question of resituating this commentary in the theosophical literature which preceded it and of bringing to light its influence on later esoteric literature.
Theosophical literature and the Chemical Weddings (1877-1902)
5 Franz Hartmann: Unter den Adepten und Rosenkreuzern (Leipzig n.d.). Berlin 1963, p. 96.
2The Theosophical Society is an international association teaching a religious syncretism of occultist and esoteric inspiration with a strong oriental flavor, particularly Buddhist and Hindu. Theosophical literature does not include a commentary dedicated specifically to the Chemical Wedding, but rather scattered reflections emphasizing the importance of Rosicrucianism as a Western path of self-knowledge leading to the knowledge of God. The German theosophist Franz Hartmann (1838-1912) states for example: “Es wird uns klar sein, daß es den Rosenkreuzern nicht so sehr um intellektuelle Forschung und Vielwisserei, als vielmehr um die göttliche Selbsterkenntnis zu tun war und um die Kraft des wahren Glaubens , der zu dieser Gotteserkenntnis führt. 5 The Theosophical Society does not regard any religion as superior to others; all express, according to her, an aspect of a universal truth. According to the famous motto of the Society, “there is no religion superior to truth”. According to Helena P. Blavatsky, the true spirit of the Rose-Croix no longer animates the Rosicrucians of her time:
6 Helena Petrovna Blavatsky: Isis unveiled. Key to the Mysteries of Ancient Science and Theology (...)
The Rose-Croix Brothers, mysterious practitioners of the Middle Ages, still exist, but only in name. They may 'shed tears over the grave of their revered Master Hiram Abiff', but they will search in vain for the true place 'where the acacia branch was placed'. The dead letter remains alone, the spirit has fled.6
3 This spirit is, according to her, much more preserved in literature – and Blavatsky explicitly quotes the famous initiatory novel by the British novelist Edward Bulwer-Lytton Zanoni7 – than in the various lodges and groups claiming Rosicrucianism in his time in Europe and in the USA. None seem to find favor in his eyes. We can think of the Societas Rosicruciana in Anglia, a Rosicrucian order founded in London in 1865 by master masons William J. Hughan and Robert W. Little, or L'Aube Dorée, The Hermetic Order of the Golden Dawn, a secret society (whose rituals are inspired by the Golden Rose-Cross, at least for the distribution of degrees) founded in London in 1888 by Samuel Liddell Mathers and William Wynn Westcott, both members of the Societas Rosicruciana in Anglia. Note that Westcott later became theosophist. These groups multiplied at the end of the 19th century. In France, the Kabbalistic Order of the Rose-Croix founded in 1888 by Stanislas de Guaita (1861-1897) and Joséphin Péladan (1858-1918) had the role of perfecting the training of Martinists and included the French doctor and occultist Gérard Anaclet Vincent Encausse (1865-1916), known as Papus, among its members. In Germany, the Ordo Templi Orientis (O.T.O.), a para-Masonic organization oriented towards magic, was animated by a member of the Societas Rosicruciana in Germania, the German-English occultist Theodor Reuß, who in 1902 obtained the right, with the German theosophist Franz Hartmann, to practice the Ancient and Accepted Scottish Rite and the Rite of Memphis-Misraïm.
Rudolf Steiner, the “Rose-Croix” of the Theosophical Society (1902-1906)
8 Gary Lachmann: Rudolf Steiner, a biography. Paris 2009.
9 Rudolf Steiner: Mein Lebensgang. Eine nicht vollendete Autobiography [1925], Rudolf Steiner Gesam (...)
10 Hartmann: Unter den Adepten, quoted by Friedrich Lienhard: Unter dem Rosenkreuz: ein Hausbuch aus (...)
4It was also in 1902 that Rudolf Steiner, an Austrian born in 1861 in a small village in Croatia (which was then part of the Austro-Hungarian Empire), became Secretary General of the German section of the Theosophical Society, multiplying the conferences across Germany and beyond8. Steiner states in his autobiography that he became close to the Theosophists because, like them, he was convinced of the existence of a “spiritual world”9. At the beginning of the 20th century, Steiner gave less importance to the Rosicrucian manifestos than to an oral Rosicrucian tradition which would have remained intact within secret societies. He asserted in December 1906 that nothing of authentic Rosicrucianism would be found in the Rosicrucian writings of the early seventeenth century. Steiner endorses the argument of theosophists like Franz Hartmann who describe the essence of the authentic Rose-Croix as "the divine light of self-knowledge"10 and who are convinced that the mysteries of the Rose-Croix are only transmitted orally:
But you can see how difficult it has always been to get to know Rosicrucianism from the fact that Helmont, Leibniz and others were unable to find out anything about the Rosicrucians. The Rosicrucian initiation is historically traced back to a book from the beginning of the 17th century, which states, among other things, that the Rosicrucians dealt with alchemical things, as well as with other things, for example with higher education and so on. So it is written in the Fama Fraternitatis. / Nothing can be found there either about what really is Rosicrucianism, because the mysteries of the Rosicrucians have only been handed down through oral tradition. What has externally attached itself to the name Rosicrucian is very little suitable for fathoming the nature of the Rosicrucians.11
5 Steiner is also nourished by another tradition, in this case German thought and its “great geniuses”, which, according to him, must fertilize theosophy. Steiner thinks in particular of Goethe, whose thought cannot be grasped, according to him, without a deep understanding of its occult foundation. After having studied philosophy in Vienna and read in particular Kant, Fichte, Schopenhauer and Nietzsche, after having defended in 1891 a doctoral thesis in philosophy at the University of Rostock, Steiner worked in Weimar on the edition of the scientific work of Goethe, and gave numerous lectures on Goethe to members of the Theosophical Society. Thus, in the lecture “Die okkulte Grundlage in Goethes Schaffen” (1905), he refers to Goethe’s poem Die Geheimnisse (1785), which according to him expresses the mysteries of the Rose-Croix12. Steiner takes Goethe for a Rose-Croix initiate. In 1780, the German poet was initiated into Freemasonry in the Amalia lodge in Weimar, and received in 1783 into the Order of the Illuminated under the name of Abaris. Speeches and many poems bear witness to this interest in Freemasons, but also several passages from Wilhelm Meister, from Dichtung und Wahrheit (Poetry and Truth) as well as Das Märchen (The Fairy Tale of the Beautiful Lily)
6 Steiner attempts to revitalize the Rosicrucian tradition not only by relating himself to the Rosicrucian inspiration of Goethe, but also by concretely seeking authentic Rosicrucians and rituals; he thinks he can do this by joining Freemasonry, like his mentor Goethe. It was in 1904-1905 that Steiner began to participate in Masonic activities, hoping to introduce the occult teachings of Theosophy into them. In 1905, he was initiated by Theodor Reuß into the Rite of Misraïm, with his wife – which cost him dearly, as noted by the German historian Helmut Zander14 –, and in 1906 became President of the “Chapter and Mystical Temple” Mystica Aeterna, in Berlin. In January 1906, he obtained permission from Theodor Reuß to bring into this Freemason Chapter as many members of the Theosophical Society (and other people) as he wished15. But he is somewhat wary of Reuß: “Reuß ist kein Mensch, auf den irgendwie zu bauen wäre. […] Wir haben es mit einem ‘Rahmen’, nicht mit mehr in der Wirklichkeit zu tun. Augenblicklich steckt gar nichts hinter der Sache. Die okkulten Mächte haben sich ganz davon zurückgezogen. 16 According to Helmut Zander, there is no historical proof that Steiner belonged to another Masonic society. In 1907, Steiner was appointed Grand Master of the Rite of Misraïm and led initiation ceremonies in this capacity. The First World War, however, marked the end of Steiner's Masonic activities. Between 1902 and 1906, Steiner developed his Christology independently within the Theosophical Society without this posing any particular problem. His relationship with Annie Besant is excellent: he is part of her Esoteric School and comments glowingly on the German translation of his work Esoteric Christianity published in 1903.
The gradual break with the Theosophists and the founding of the Anthroposophical Society (1906-1912)
18 Steiner, “Die drei Einweihungspfade”, lecture given in Basel on September 19, 1906 before (...)
19 Ibid., p. 92: “der größte der Religionslehrer”.
20 On the action of the Buddha, carried out at the request of the servant of Christ, Christian Rose-Croix, see (...)
7 It was in 1906 that Steiner distinguished for the first time three forms of initiation: the Eastern path, which presupposes the absolute obedience of the student to a guru, the Christian path, which would no longer be adapted to modern man due to the evolution of science and culture, and the Rosicrucian path, which would be free from any enslaving master-disciple relationship18. Alongside this hierarchy of initiatic schools, the "mystery of Golgotha" was mentioned for the first time, at the end of 1906, a concept which would become central to Steiner's Christology: Christ, considered as "the greatest religious teacher"19, embodies in an earthly physical body the solar macrocosmic Christ principle. He gives "the greatest impulse that the soul is able to assimilate" by coming from other worlds to unite with the earth. The Christ impulse, what Steiner calls the "mystery of Golgotha", is for him a completely unique and exceptional fact in the history of humanity. It is no coincidence that in several of his lectures, Steiner emphasizes that the life of Christ goes further than that of the Buddha, since it reaches the resurrection while that of the Buddha ends in the transfiguration20. By focusing his thought on the figure of Christ, Steiner approaches European theological traditions which consider Christ as a personal figure; but he distances himself from the theosophists of Adyar who give equal importance to all religions and consider Jesus as a “great initiate” among others. It was in this context that Annie Besant was elected President of the Theosophical Society in 1907. The same year, Steiner left the Esoteric School of Besant to found an independent esoteric school, teaching a Rosicrucian path rooted in a specifically European esoteric tradition. .
8 According to Helmut Zander, it was above all in opposition to Annie Besant that Steiner increasingly sought, from 1906-1907, to situate himself in a Rosicrucian tradition and to “Christologize” his thought21. The fact that in 1903 Steiner did not mention Christian Rose-Croix in his list of great initiates shows, according to Zander, that the Rosicrucian tradition was built gradually. It is also with the aim of building this European tradition that Steiner would have integrated Christian Rose-Croix in a series of reincarnations: Lazare, Hiram Abiff, the Count of Saint-Germain, etc. When Steiner and Besant agreed at the Munich Congress in May 1907, it was decided that Steiner would teach the Western, "Rosicrucian" path, and Besant the Eastern path. According to Zander, this agreement is superficial and hides a settlement of power. The day after the Congress, Steiner begins the cycle of lectures entitled Die Theosophie des Rosenkreuzers in which he emphasizes the superiority of the Rosicrucian path, and therefore, according to the German historian, his personal superiority over Besant. Zander is of the opinion that in these lectures, in particular in the last lecture of the cycle entitled "Theosophy according to the Rosicrucian method", the Rosicrucian reference would be applied like a thin superstructure on specifically Theosophical themes and, given its vague in the occultist circles of his time, would serve as an empty frame that Steiner could fill as he pleased with content from Christian and European esotericism22. This theory only seems partly relevant because the reference to the Rosicrucians is present long before the break with Besant and anchored in the German tradition, in Goethe in particular. From 1903-1904, Steiner presented Christian Rose-Croix and Jesus as the "two great Masters of the West", thus minimizing the influence of the Eastern Masters. In 1906 Steiner described the seven stages of the Rosicrucian path23, also present or explained in other texts, as in the Science of the Occult (1910) for example.
9 The fundamental disagreement concerns the theory of the return of Christ developed by Besant after the Munich Congress and explains that Steinerian Christology developed with increased speed after 1907. In 1908, Steiner clearly asserts the superiority of Christianity: “[… ] das Christentum ist größer als alle Religion! Das ist die Rosenkreuzerweisheit. 24 In 1911 he held conferences on Christian Rosicrucians at the newly created Rosicrucian branch of the Theosophical Society, where the disagreements appeared more and more evident. Unlike the Theosophists, Steiner considers Christian Rose-Croix as a personality who really lived in the 13th century, and the Rosicrucian order as an organization that really existed. The influence of the spiritual entity that is Christian Rose-Croix would be exerted mainly from his “etheric body”25, incarnated or not26. The action of Christ can take place according to Steiner only from the "etheric"27, that is to say from a subtle field of life forces made up of four ethers and located between the material and the astral plane. For Steiner, there can be no return of Christ to the physical plane, as the Theosophists assert. When leaders of the Theosophical Society believe they have found a new Messiah in the person of the young Hindu Jiddu Krishnamurti, Steiner separates definitively from the Theosophical Society to found, at the end of 1912, the Anthroposophical Society.
Rudolf Steiner anthroposophist: the role of the Chemical Weddings in the construction of a Rosicrucian tradition (1912-1917)
28 Rudolf Steiner: The Chemical Wedding of Christian Rose-Croix 1459, recorded by J. V. Andreae, Stud (...)
29 Rudolf Steiner: Die Theosophie des Rosenkreuzers, Vierzehn Vorträge, München 22. May bis 6. June 1 (...)
11 Steiner no doubt chose to comment on the Wedding because it was the Rosicrucian text he knew best31, but that is not the only reason. The importance he attached to this commentary is evident in the fact that, unlike many other things he has said about Christian Rose-Croix at conferences, it is a written study that he wrote himself. This is indicative of a change in initiatory method in modern times:
32 Bettina Gruber: “Überlegungen zu einer Begriffsdiskussion”. In: Moritz Baßler / Hildegard Châtel (...)
33 Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Hermann Hesse, Passeurs between East and West. (...)
As the written expression of the traditional teaching transmitted from master to disciple, the book increasingly replaces the oral transmission of knowledge within secret societies, and becomes what connects the instructor and the reader, or more precisely, the Real. and the reader. Reading thus becomes the occasion for a practice, that of a conscious relationship. This ‘self-initiation through reading’32 is a characteristic trend of modernity, perceptible as early as the 19th century. It is based on respect for the subject and his autonomy of thought, but in return requires significant self-discipline and a very firm will.33
30 Rudolf Steiner: Das rosenkreutzerische Christentum. Stuttgart 1950.
10 In 1917, five years after the foundation of the Anthroposophical Society, Steiner published in Berlin a study devoted to the Chemical Weddings28. A series of questions does not fail to arise: how to explain that Steiner felt the need to give a commentary on the Weddings when he did not comment on either the Fama or the Confessio? How to explain that he found it necessary to write a study insisting on the importance of this text eleven years after having affirmed that the oral tradition was more important than the Manifestos? Why did you publish this commentary precisely in 1917, more than a century ago, when he had already given several lectures in previous years on the Rosicrucian path, in particular ten years earlier, in 1907, Die Philosophie des Rosenkreuzers29 and in 1911-1912, on Rosicrucian Christianity30? And finally, for what purpose does he write this comment?
12 As secret societies no longer conveyed the authentic message according to Steiner, it no doubt seemed necessary to him, sensing the end of his life approaching, to write down what he knew of this original message. We will show that this written commentary was a means for him, at a time when he needed to affirm the identity of his movement in the face of the theosophists, to situate himself in the continuity of the Western tradition of Christian esotericism and to present anthroposophy as the heiress of the authentic Rosicrucians. If he appeals to an authoritative text, Les Noces Chymiques, it is to illustrate and justify his previous remarks:
on the real existence of Christian Rose-Croix and the Rosicrucian Order,
on the content of the Rosicrucian initiatory path,
on the superiority of the Rosicrucian path at the present time,
on the etheric vision of Christ thanks to the action of Christian Rose-Croix from the "etheric world".
The real existence of Christian Rose-Croix and the Order of the Rose-Croix
34 On this subject, see the article by Stefania Salvadori in this volume.
13 For Steiner, Johann Valentin Andreae (1586-1654) is the author of Les Noces Chymiques and he wrote the work in 1603, thirteen years before its publication in Strasbourg in 1616. It should be noted that these dates are roughly in line with the assertions of the most current researchers. Steiner does not seek to challenge by means of historical arguments the assertions of historians who hold the work to be “a kind of literary deception” (NC, 264). But he considers it impossible that a young man of seventeen had “the maturity required to ridicule the evaporated minds of his time, by presenting them with a phantasmagoria under the name of the Rosicrucian current”. Moreover, the spiritually very high content of Les Noces is not for him contradictory with the young age of the author. In his eyes, Andreae wrote under the dictation of “great intuitive forces” (NC, 269). Later, having become a pietistic theologian, Andreae would have lost this intuition, which explains why he was able to deny his story afterwards. Steiner points out that in transcribing the experiences of Christian Rose-Croix, the young Andreae encountered strong resistance, in this case “events similar to those which led to the Thirty Years’ War” (NC, 8). By comparing this situation to the one he knew himself, at a time when the development of anthroposophy was hampered by opposing forces, he clearly places himself in the continuity of the Rosicrucian current.
14 In his commentary, Steiner begins by explaining how the work should be approached, devoting several pages to the “method”, or rather to the attitude to adopt when faced with the text. Because it is precisely not an intellectual, scientific method in the usual sense of the word. Humility, self-knowledge and purification of the soul are the necessary conditions for the spiritual world to be able, through the text, to speak to the soul in the form of images, symbols, "secret figures" such as those of the Geheime Figuren der Rosenkreuzer35. A rather similar attitude of attentive listening with regard to images (and the products of the unconscious) characterizes the psychology of the depths of C. G. Jung (in particular the active imagination): it is not a question of seeking to understand intellectually the image that presents itself, but rather to let it act, to mature in the soul, to brood over it in oneself, until its meaning becomes clear; this requires great patience and the awareness that, as in any deep esoteric text, the message is never completely unveiled, deeper layers always remaining hidden.
15 The key to Steiner's argument therefore rests on a precise method, which he claims to deduce from the attitude and mode of perception of Christian Rose-Croix himself, as described in the novel. The historical method seems to him inappropriate for clarifying overly complicated controversies. “Spiritual Science” is presented as the most adequate way to deduce from the text itself the authenticity of the experiences described, and therefore the reality of the existence of Christian Rose-Croix as well as of the Rosicrucian current. It is not for him an allegory, but a true story, which confirms what he affirmed in his lectures of 1911 on the historical, and not mythical, figure of Christian Rose-Croix.
The content of the Rosicrucian initiatory school
16 In his commentary of 1917, Steiner explains, through the lived experience of Christian Rose-Croix, the seven stages of the Rosicrucian path which he had already exposed ten years earlier, in Die Theosophie des Rosenkreuzers: the study, the imagination, inspiration, the preparation of the Philosopher's Stone, the correspondences between macrocosm and microcosm, diving into the macrocosm and bliss. The seven days correspond to the stages of the initiatory path of Christian Rose-Croix towards the suprasensible worlds and reflect a process of alchemical transformation which leads him towards his spiritual rebirth.
17 From the first day, it is a question of an “imaginative vision” that Christian Rose-Croix had seven years earlier, which announced to him that he would be invited to the “Chymic Wedding”. Another imagination has him “see” a young woman in a blue dress studded with stars – the “manifestation of an entity from the spirit world” (NC, 195) according to Steiner. Another imagination reveals to him a portal, the threshold of the suprasensible world according to Steiner, and a castle, place of spiritual experience. Then comes the fourth day, with the presentation to the Kings and their decapitation: these symbols are for Steiner “authentic imaginations, in conformity with the laws which govern the evolution of the soul” (NC, 243). The ordeals that kings undergo foreshadow what must happen to Christian Rose-Croix himself. He feels the tragedy of the royal hall “as if his own soul lived it: Decapitation is a stage in his own evolution. (NC, 244) According to Steiner, the whole alchemical process described highlights "the mystery of psychic metamorphosis" (NC, 263), namely "the way in which the forces of knowledge, developed by the organism in the ordinary course of life, are transformed into forces of supersensible investigation. (NC, 253) The term "power of knowledge" is imbued with the philosophy of life (Lebensphilosophie) present at the time of Steiner, but it is a question of directing this vitalism towards a spiritualism by transforming sensitive knowledge in supersensible knowledge, which is possible only on condition "of being penetrated by the forces of death." (NC, 247) Thus Christian Rose-Croix contemplates the death of the "kings" in his soul, namely the death of "his means of knowledge, such as they result from the metamorphosis of the material processes of his organism, without himself intervenes. (NC, 248-249) By passing from natural alchemy to the art of alchemy, he will be able to confer on his ordinary faculties of knowledge a particular character which the processes of organic evolution have removed from them. The purpose of the fifth day is precisely, according to Steiner, to complete the natural alchemy. Christian Rose-Croix directs his gaze towards the “laboratory” of nature, where it “gives birth to the vital element of growth” (NC, 249). In the Tower of Olympus, during the preparation of the Stone of the Sages, the inanimate forces of knowledge are brought to life.
18 The seventh day describes the accomplishment of the alchemical work and the promotion of Christian Rose-Croix to the rank of “Knight of the Stone of Gold”. The man whose forces of the soul – thought, feeling, will – are transformed, is as if born again: he becomes the “father” of his own faculties of knowledge. It is a true gnosis in the sense of knowledge, the birth of new forces of supersensible knowledge. This also explains the Steinerian interpretation of the end of the story: Christian Rose-Croix expects to expiate the "fault" of having succumbed to the temptation by looking at Venus naked on the fifth day, and to be condemned to the charge of guardian; but this is not the case, because this guardian turns out in fact to be only a part of himself that he is able to distinguish from himself; and here we are almost approaching a Jungian interpretation of The Wedding , except that the existence of a spiritual world is clearly posed in Steiner: “He becomes the guardian of his own psychic life; but this office in no way prevents him from maintaining free relations with the world of the spirit. (NC, 260-261)
The Rosicrucian path, the initiatory school most suited to modern Europeans
19 Steiner also explains in his commentary on the Marriage why the Rosicrucian way is the most suitable for modern Western man.
20 First, it does not involve blindly following a guru as in the Eastern path as Steiner imagines it, or having absolute faith in the personality of Jesus Christ as in the Christian path. The Rosicrucian path gives less importance to feelings than to facts that can be observed and studied. The first stage of the journey, study, demonstrates the importance of a scientific approach. Steiner emphasizes that Christian Rose-Croix was versed in the knowledge provided by the study of the “Liberal Sciences and Arts” of his time and that he sought to unite knowledge and faith. This is also, according to Steiner, the objective of anthroposophy and as he can situate it in the continuity of the Rosicrucian current: neither religion nor philosophy, the Science of the mind (Geisteswissenschaft) aims to know the worlds suprasensibles with the same rigor as science studies the phenomena of the physical, sensible world.
36 Steiner: “The mission of Christian Rose-Croix, his character and his task. The mission of Gautama Bu (...)
21 This is only possible through the knowledge of nature, the very object of natural alchemy. In his commentary on the Wedding, Steiner clearly opposes the paths of mysticism and alchemy: “The alchemist seeks a knowledge of nature which opens the way to a true knowledge of man. (NC, 214) as the mystic turns inward. According to Steiner, it is quite revealing that the Rosicrucian current was born in the 15th century – a very dark period marked, according to him, by the appearance of the materialist current, which played a major role in scientific theories, especially in matters astronomy; with the beginnings of modern science – Copernicus (1473-1543), Galileo (1564-1642), Kepler (1571-1630), etc. – developed, according to him, “a vision of the world which saw in the macrocosm only an immense machinery composed of material globes”36. A new science must bring the necessary corrective to this materialistic tendency; and Steiner sees it represented in the Weddings through the figure of the Virgin whose name is Alchemy: "this suprasensible science comes from the spiritual worlds whereas the knowledge of the Seven 'Liberal Arts' is acquired on the sensible plane" (NC, 236).
22 In the same spirit, Agrippa von Nettesheim (1487-1535) and Paracelsus (1493-1541) sought, according to Steiner, to explore the laws of nature and access the superior worlds from the natural sciences, through the study of the five elements . The alchemist learns to know his soul as well as nature and discovers that the same forces act there. This is the fifth stage of the Rosicrucian path, the correspondences between macro- and microcosm. The contemplation of natural processes like dissolution and putrefaction becomes meditation, fervent prayer, and arouses a sense of devotion. According to Steiner, the sanctity of nature is at the center of Les Noces, the mission of Christian Rose-Croix being to discover the spirit in nature. As a Knight of the Stone of Gold, he will have to live in accordance with the two mottos inscribed on the medal he receives, as well as the other Knights, on the seventh day: "Art is the servant of nature" and “Nature is the daughter of time. (NC, 259)
37 Antoine Faivre: Access to Western esotericism. Paris vol. I 1986, vol. II, 1996.
23 Steiner presents the Science of the Spirit as the heir to the Rosicrucian current in that it seeks to rediscover the religious character that the study of nature had in the Middle Ages, to reveal the spiritual reality behind the veil of nature. At the same time, he seeks to show the evolution of the Rosicrucian teaching. Mainly based on the natural sciences in the Middle Ages, in connection with alchemy, it became in its time "Science of the mind" in connection with the natural sciences in the Goethean sense of the term. The great Rosicrucian meditation on the symbol of the cross surrounded by seven roses, described for example in 1910 in Die Geheimwissenschaft (Science of the Occult), is deeply linked to living Nature, one of the criteria of esotericism according to Antoine Faivre37, since it is first of all a question of representing a plant which opens out, its roots which plunge into the darkness, its stem which rises towards the light. It involves the transformation of the forces of life into spiritual forces by a process of transmutation of the "etheric" into supersensible energy: this inner alchemy constitutes the very essence of the new Rosicrucian mysteries according to Steiner.
38 Johann Valentin Andreae: The Chemical Wedding of Christian Rose-Croix. In: Bernard Gorceix: The bi (...)
24 Finally, Steiner wishes to show through the experiences of Christian Rose-Croix and his companions that the Rosicrucian initiation is a personal path at the service of society: “The presence of such men in the social order will be a leaven for those who it and will help clean it up. (NC, 261) On reading Les Noces, it clearly appears that Christian Rose-Croix will play a special role because he is led to see more marvels38 than his companions who "only perceive what is shown to them, without the intervention of their personal will. (NC, 230) By continuing to serve as a guardian after receiving the supreme reward, he does not return to his solitary life, out of the world; he sees himself obliged to link spiritual life and social life in the service of others (karma-yoga, one would say in the Indian tradition), which is characteristic of a modern initiation. Steiner situates anthroposophy in the continuity of this tradition by insisting on education for freedom and by showing the importance of the concrete societal applications of its ideas in fields as diverse as pedagogy, agriculture, medicine and science. 'architecture.
25 In his commentary on Les Noces, Steiner particularly insists on the visions and imaginations of Christian Rose-Croix, which would be produced by the action of his “etheric body”. On Easter Friday, Christian's supersensible perception allows him to have the vision of the woman in the blue dress: "This activity of the etheric body can be compared to the bringing into action of a radiant light. (NC, 195-196) It is this activity that every human being is called upon to develop thanks to a daily meditative practice allowing the metamorphosis of his soul and the development of faculties of supersensible perception. Through this central practice in the Rosicrucian initiation as Steiner understands it, the student feels the influence of the etheric body of Christian Rose-Croix and can perceive the appearance of Christ in his own etheric body, that is, say realize the Christ in himself, the inner Christ, without going through a guru or other spiritual master. According to Steiner, all of humanity would be called to live this experience of the road to Damascus, and not only the circle of Rosicrucian initiates. The mission of the "Science of the Spirit" would be to divulge the Rosicrucian mystery to as many people as possible today.
39 On this subject, see Véronique Liard's contribution: “Carl Gustav Jung and the Chymic Weddings. Alc (...)
40 I refer here to chapter 10 of C. G. Jung's Psychological Types: Psychologische Typen. Zurich (...)
41 However, this interpretation should be qualified. Indeed, experience plays a very important role (...)
26We can see a certain affinity between the Steinerian commentary and the Jungian reading39 of the Wedding: in both cases, the initiatory journey of Christian Rose-Croix expresses the “mystery of psychic metamorphosis” (NC, 263). The big difference comes from the way of thinking of Jung and Steiner, and their opposite attitude towards reality. From a Jungian perspective,40 one could perhaps qualify Steiner’s philosophical temperament as “extroverted” and that of Jung as “introverted” (this is moreover how he saw himself); indeed, the anthroposophist links his thought closely to real objects while the founder of depth psychology is above all concerned with his inner world. Steiner is an idealist in that the spiritual world has for him a character of truth and absolute in the same way as the objects which are in front of him, without possible contestation, while for Jung, nourished by Kant, thought partially derives from subjectivity, which places all metaphysics beyond the reach of human understanding and establishes an empirical approach to reality. Jung needs to look within himself for landmarks to evolve in his inner world, without resorting to metaphysics to name things outside of him; he tends to see in him realities which, for the extrovert, are external.
42 We can think in particular of biodynamic agriculture – the processes of decomposition, putr (...)
43 See the third stage of the conjunction described at the end of Carl Gustav Jung: Mysterium conjunct (...)
44 On the comparison of these paths, see Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Herman (...)
27 Steiner considers the mystical path (introverted attitude according to the Jungian typology) unsuited to the materialistic modern age, and considers the alchemical path (extroverted attitude according to the Jungian typology) which passes through the knowledge of nature, as the most appropriate today. today. Could this be the reaction of an extrovert who does not understand the other attitude? Jung also uses alchemy, but more in the psychological sense of an inner psychic transformation; he emphasizes the writings that translate external experiences into symbolic processes revealing the archetypes of the collective unconscious, which he wants to find in order to shed light on his journey and that of his patients. But if Jung seems to be more interested in the interior side (oratory) and Steiner in the operative side of alchemy42 (laboratory), the fact remains that the psychiatrist also integrates a much broader dimension through the notion of unus mundus43, and that the anthroposophist pays great attention to inner processes, emphasizing the passage from natural alchemy to the Science of the mind. Anthroposophy, which seeks to develop our perception of the supersensible world, and depth psychology, which aims to approach the Self in order to reach the totality of our being, have important similarities in the journey they offer towards greater freedom. and autonomy.
28 If Les Noces has caught the attention of such different thinkers, it is undoubtedly because this writing offers a fine example of a balanced appreciation between the two points of view. The oratory is as important there as the laboratory. There is both the experimental side (Tower of Olympus) and the importance of moral purification (weighing test, vault of Venus). Extroverts tend to make it a laboratory affair by denying the other side, while introverts stress the projection of psychic contents onto matter and make it a process of individuation, neglecting the experimental side which is very vague in the definitions of the materials, which vary from one to another. But the secret undoubtedly lies in the right balance between extroversion and introversion, science and faith, laboratory and oratory.
Assessment and posterity of the anthroposophical reception of Les Noces until today
29 All the arguments deployed in Steiner’s extremely dense Commentary combine to demonstrate that the Weddings are “an objective relationship of an authentic quest” (NC, 263). Steiner felt the need to give a commentary on the Wedding - rather than on the Fama or the Confessio - because this story contains a wealth of images and symbols which make visible, in the form of evocative imaginations, the passage from sensitive to supersensitive. This commentary aims to anchor Steiner's theosophy, which he calls anthroposophy, in the Rosicrucian tradition of esoteric Christianity. Steiner thus stands out from the Theosophical Society and Eastern initiation by proposing a “Rosicrucian initiation” adapted to modern man in that it brings together faith and science, knowledge and contemplation of nature. Starting from the Manifesto, he seeks to prove what he has asserted in previous conferences and to give greater authority to his words through the exegesis of the source text itself. In doing so, he presents himself as the successor to the Rosicrucian current, which is supposed to express the quintessence of the great previous religions, and therefore the cutting edge of all spiritual teachings.
30 His reception of Les Noces will find an important echo in the anthroposophical milieu, among students and close friends like Michael Bauer46 (1871-1929), who was a member of his esoteric School. Today, the Rosicrucian reference is still very present among anthroposophists. According to the Dutch writer Jelle van der Meulen, for example, Steiner was initiated by Christian Rose-Croix47. The links between Anthroposophy and Rosicrucianism have been studied by engineer Viktor Stracke (1903-1991) and physician Peter Selg (1963- )48. Les Noces gave rise to a new commentary by Bastiaan Baan, director of the seminary of the Fellowship of Christians in North America, and former Waldorf school teacher. Overall, the interpretation of Les Noces is the object of a deepening in two main directions: meditation50 and cosmology51.
52 The outer order of the Stella Matutina was known as the Mystic Rose or Order of the M.R. i (...)
53 Crispian Villeneuve: Rudolf Steiner in Britain: A Documentation of His Ten Visits, 1902‑25, vol. 1 (...)
54 The Table Round (Ordo Tabulae Rotundae) is a neo-Arthurian mystical order that Felkin also exported (...)
55 Zander: Anthroposophy in Deutschland. t. I, p. 844.
56 See the contribution of Sébastien Gregov in this volume.
31 We also mention the influence of Steiner on the English doctor Robert Felkin, who in 1903 created the magical order Stella Matutina (Morning Star)52 in England, a splinter group from the Golden Dawn, and on Neville Meakin53, a member of the Stella Matutina. They saw in him an authentic representative of the Rosicrucian tradition, the missing link in the chain of the Rose-Croix dating back to the 17th century. Known by the initials EOL (Ex oriente Lux), Grand Master of the neo-Arthurian Order Ordo Tabulae Rotundae54, Meakin met Steiner in 1910 and 1912, received the initiation of adeptus minor in the Chapter Mystica aeterna and embarked in 1911 for Constantinople, traveling in the footsteps of the pilgrimage described in the Fama Fraternitatis. Steiner's ideas on the real existence of Christian Rose-Croix and his Order, as well as on the different incarnations of Christian Rose-Croix, will influence Max Heindel (1865-1919), who was vice-president of theosophy of Adyar in California in 1904-1905 and student of the Esoteric School of Steiner in 1907-1908. In 1909 Heindel created the Rosicrucian Fellowship in California. Steiner would accuse him in 1913 of having plagiarized several of his lectures55. Finally, let us mention the obvious influence of the Steinerian reading of the Wedding on the Dutch Rosicrucian Jan van Rijckenborgh, a former disciple of Heindel who founded the Lectorium Rosicrucianum in the 1920s.
If the student hasn't the background knowledge (schema) to make connections to a text, then comprehension becomes a real challenge.
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