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The origins of the Iglesia de Nuestra Señora del Carmen go back to 1638. The church was destroyed in the earthquakes of 1651 and 1717. It was rebuilt after that and re-dedicated in the current form in 1728; the stunning baroque façade dates to that period. The church was badly damaged in the earthquake of 1773 and by subsequent earthquakes.
#NP : ♫♪ ❝ That's the price you pay
Leave behind your heartache, cast away
Just another product of today
Rather be the hunter than the prey❞ 🌺🌿💛✨ #ImagineDragons #Natural #Origins
@imaginedragons 😘
#Throwback #MeMyselfAndI #Gay #MeGay #GayMe #GayBoy #GayGuy #GayMan #GayCub #HairyChest #GuyGay #GayBear #BearGay #HairyChest #BeardedGay #HairyBoy #HairyMan #HairyGuy #GayScruff #FrenchGay #GayFrance #InstaGay #GayStagram #GaySnap #BoyGay #ManGay
Lubitel 2 - Kodak Portra 160
Le origini del borgo non sono certe; sono stati però trovati reperti che fanno risalire, con buone probabilità, il paese all'epoca celtica, mentre è del X secolo la prima fonte scritta.
Il toponimo "Brienno" (Brienn) viene deriva probabilmente dalla parola, di origine celta, "Brig", che significa "monte". Nel dialetto locale i monti vengono infatti indicati con la parola "bric". Significatica è anche l'assonanza con le parole celtice Brennan o Bran (Dio celta della guerra) e Brenno o Brehin (condottiero, capo, vertice).
Stories, they start off as first-hand accounts and are told at inns and taverns. But after it's been swapped a hundred times the facts are blurred and more than the names change. This is the story about a troubled Elf in the land of Roawia.
For the Lands of Classic Castle on the Classic Castle forums. Check it out.
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This was one of many ideas I had when I returned from BFVA. The reason is because I posted a picture of Roawian Elves a year ago, and Aeridian is my sigfig, but where did he come from? I'm not exactly sure, so I decided to start a mini-series on his origins and background, before he was branded an outlaw.
I can't guarantee I'll be flooding your flickr feed, but I hope have it run into September... maybe. Thanks for looking!
~ Ductus Exemplo ~
- Aeridian
I am the reason the criminals breathe easier when the sun rises. Tonight will not be my end, but it will be theirs! - Batman, Arkham Origins, 2013
Photographie de la salle XIV de l'exposition "Origines et développement de l'art international indépendant" dans l'ancien Musée du Jeu de Paume du 30/07/1937 au 31/10/1937
Archives nationales, Pierrefitte-sur-Seine
avec l'accrochage d'une oeuvre de Vassily Kandinsky, "Auf Weiss, 1923, Huile sur toile, Donation Mme Nina Kandinsky, 1976
Collection du musée national d'art moderne, Paris
André Dezarrois a organisé, avec Christian et Yvonne Zervos et Jeanne Bucher, l'exposition "Origines et développement de l'art international indépendant" qui a eu lieu dans l'ancien Musée du Jeu de Paume du 30/07/1937 au 31/10/1937. Vassily Kandinsky a contribué à la conception de cette exposition dans laquelle figuraient plusieurs de ses oeuvres.
Critiquée pour l'absence de certains artistes, en raison d'un manque de moyens financiers du musée, l'exposition a néanmoins permis de reconnaitre les avants-gardes par les musées français à une période où l'académisme était dominant.
Source : les cahiers du musée national d'art moderne, numéro hors-série2018 consacré à l'exposition)
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Ce nouveau parcours revisite l’histoire des collections du Musée national d’art moderne, à l’occasion du bicentenaire du Musée des artistes vivants, dont il est l’un des héritiers. Cette « rétrospective » des collections du Musée se déploie en une quinzaine de sections disséminées au fil du parcours moderne.
Plus de cent vingt œuvres, accompagnées d’un appareil documentaire inédit, permettent d’interroger, des années 1920 à l’ouverture du Centre Pompidou, l’identité du Musée national d’art moderne et de ses devanciers.
Extrait du site officiel de l'exposition-dossier : Histoire(s) d'une collection au musée national d'art moderne (centre Georges Pompidou, Paris)
Secret Origins / Heft-Reihe
A Super-Collection of the Most Sought-After Stories Ever Published!
cover: Dick Sprang, Jack Kirby, Lee Elias, Carmine Infantino, Ross Andru, Joe Kubert, Mike Esposito, Joe Ciella, Joe Certa, Stan Kaye, Bernard Sachs
DC Comics / USA 1961
Reprint / Comic-Club NK 2010
ex libris MTP
Superior things never originate from the inferior. Everything that came into existence is manifested by the descent of the superior.
The advancement of a technical civilisation does not assess superiority. Superiority can only be measured by the relation to the origin, beyond the origin to the beginning, and beyond this to the Unbegun.
Each stage of existence has its level of truth.
The hierarchy of existence corresponds to that of consciousness.
Trikomo is a town in Cyprus. It is under the de facto control of Northern Cyprus and is the administrative center of the Iskele District of Northern Cyprus, which mainly extends into the Karpas Peninsula , while de jure it belongs to the Famagusta District of the Republic of Cyprus . It gained municipality status in 1998. Before 1974 Trikomo was a mixed village with a Greek Cypriot majority.
In 2011 Trikomo had 1948 inhabitants.
Trikomo is located in the north-eastern part of the Messaria plain , 9 km south of the village of Ardana , about two kilometers from the Bay of Famagusta and four kilometers north-west of the village of Sygkrasi .
In Greek Trikomo means "three houses". In 1975 the Turkish Cypriots renamed it Yeni İskele to commemorate the origins of the town's current inhabitants. In Larnaca before 1974 Turkish Cypriots resided in the neighborhood called Skala ("İskele" in Turkish), so that when they settled in the village they renamed it with the same name (lit. "new İskele", later shortened to İskele ). Yeni means "new", so Yeni İskele literally means "New Scale/İskele".
Before the 1974 Turkish invasion of Cyprus , the population of Trikomo consisted almost entirely of Greek Cypriots , most of whom fled during the conflict while the rest were subsequently deported to the south. Among these, worthy of mention is Georgios Grivas (1898-1974), general of the Greek army , leader of the guerrilla organization EOKA, protagonist of the liberation struggle against the English and of the paramilitary organization EOKA B.
The Turkish Cypriot municipality of Larnaca which had been established in 1958 moved to Trikomo in 1974, soon after the Turkish invasion of the island .
In Trikomo is the Church of the Panagia Theotokos , deconsecrated and home to an icon museum displaying rare examples of medieval iconography in Cyprus. The church is divided into two sections, one Orthodox and one Catholic. The first is the oldest, dating back to the Byzantine era , while the second was built in the 12th century, during the period in which the island was ruled by the Lusignans
Before 1974 Trikomo was a mixed village with a Greek Cypriot majority. In the 1831 Ottoman census, Muslims made up approximately 18.4% of the population. However, by 1891 this percentage dropped significantly to 3.4%. In the first half of the 20th century the population of the village increased steadily, from 1,247 inhabitants in 1901 to 2,195 in 1960.
Most of Trikomo's Greek Cypriots were displaced in August 1974, although some remained in the town after the Turkish army took control. In October 1975 there were still 92 Greek Cypriots in the city, but in 1978 they were moved to the south side of the Green Line . Currently, like the rest of the displaced Greek Cypriots, Trikomo Greek Cypriots are scattered across the south of the island, especially in the cities. The number of Greek Cypriots from Trikomo displaced in 1974-78 was approximately 2,330 (2,323 in the 1960 census).
Today the village is inhabited mainly by displaced Turkish Cypriots from the south of the island, especially from the city of Larnaca and its district . In 1976-77, some families from Turkey, especially from the province of Adana , also settled in the village . Since the 2000s, many wealthy Europeans, Turks and Turkish Cypriots from other areas of the north of the island (including returnees from abroad) have purchased properties, built houses and settled in the vicinity of the city. According to the 2006 Turkish Cypriot census, the population of Trikomo/İskele was 3,657.
The city annually hosts the Iskele Festival , which takes place for ten days in summer, and is the oldest annual festival in Cyprus, having first been held in Larnaca in 1968. In 1974, the event was moved to Trikomo together to the Turkish Cypriot inhabitants of Larnaca who had moved there. The program includes an international folk dance festival, concerts by Turkish Cypriot and mainland Turkish musicians, various sports tournaments, stalls offering food and various competitions, along with other performances and competitions highlighting the city's cultural heritage.
The current mayor of the city is Hasan Sadıkoğlu, who was first elected in 2014 as an independent candidate. It was re-elected in 2018 as the candidate of the right-wing National Unity Party (UBP), winning with 54.6% of the vote. In the 2018 local elections, four members of the UBP, two members of the pro-settler Renaissance Party (YDP), and two members of the left-wing Turkish Republican Party (CTP) were elected to the eight-member city council .
Trikomo is twinned with:
Flag of Türkiye Beykoz, Istanbul
Flag of Türkiye Büyükçekmece, Istanbul
Flag of Türkiye Finike, Antalya , since 2015
Flag of Türkiye Mamak, Ankara
Flag of Türkiye Pendik, Istanbul
Flag of Türkiye Samsung , since 2006
Turkish Cypriot sports club Larnaka Gençler Birliği (also called İskele Gençlerbirliği ) was founded in 1934 in Larnaca, and was playing in the Süper Lig of the Northern Cyprus Football Federation in the 2018–19 season
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
J D Edwards (Smithfield) Ltd London Smithfield Meat Market Products Pollo De Galicia Spanish Corn Fed Chicken £5 Origin España
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There is a continuing debate among theoretical physicists about how the stuff (matter/energy) of the universe could have originated of its own accord, out of 'nothing' (the elusive, so-called ‘theory of everything’). However, the most important question in this debate: Where did information come from? Has been largely ignored, but this is absolutely CRUCIAL - because the universe, as we know it, could not exist without information. The laws of nature, are indicative of order, they govern and control the whole material universe, and extremely complex information is essential for all life.
Information is rightly called the third fundamental property of the universe.
So we have to wonder why the crucial question of the origin of information is excluded from the 'theory of everything' debate?
Without a credible explanation of the origin of information - any proposed theory of 'everything' would, in fact, be a theory of 'nothing' ... and absolutely useless.
Life requires information from the very outset, even the tiniest, most primitive cell is packed with complex information (coded in DNA), and the means of interpreting it.
Life could not exist without information. The first life on earth (regardless of how you believe it originated) needed complex information right from the very start, this is certain and beyond any dispute.
So how did information arise in the first life? Was the information for life just floating about in the ether waiting to alight on the right mixture of chemicals in some primordial soup? I think not! (but atheists have not yet proposed any better explanation).
However, even if such an incredible thing were possible, the question would still remain as to how this information originated within the universe? Where did it come from, and why? Hence for any atheist, the origin of DNA code itself, and the information it contains, is an impossible dilemma.
The unanswerable question for atheism is, which came first, information or matter?
Information cannot possibly create itself, but neither can matter. To suggest that either of them originated, of their own accord, from nothing, is self-evidently, utter nonsense and completely unscientific.
(Atheists will never be able to answer this question because the only logical option is - - a non-contingent first cause of all the material realm, which is eternally pre-existent, intelligent, non-material and therefore not subject to natural laws which govern all natural entities, i.e. a Supernatural Creator God).
Amazingly, we were told by ‘experts’ in 2004 that the discovery of the simple sugar glycoldehide in a gas cloud (known as Sagittarius B2 allegedly detected light years away in the middle of our galaxy) could explain the origin of DNA & life. (Daily Mirror newspaper, UK, 22/9/2004)
This is comparable to claiming that, if a component for making ink were to be discovered in outer space, it would explain how the complete works of Shakespeare could have originated spontaneously, of their own accord - and some people call that science - - incredible!
Make no mistake, atheism is just another religion.
Atheists are very fond of telling us what they don’t believe, but just what do they believe?
Because they reject an eternal, pre-existent, non-material first cause, every atheist is obliged to believe the preposterous notion that, the potential and information for life, as well as all the laws of nature, must have been an intrinsic property of the first matter/energy, when this matter/energy arose by its own power, and of its own volition, out of absolutely nothing, at the beginning of everything!!!! (albeit contrary to logic, common sense, and the laws of nature that govern all matter).
Surely this must be the ultimate miracle to outdo all other miracles.
Supporters of this bizarre, magical belief are very fond of describing atheism as “the only rational viewpoint,” - - -
They call such a belief rational? - - -
What do you think?
Atheists cannot accept that any information pre-existed the material. Therefore, matter not only had to create itself, but also its own governing laws & information, from nothing, and so the god of the atheist religion of naturalism is credited with even more creative powers than those usually attributed to an eternally pre-existing, Supernatural God.
In other words, ‘matter’ is automatically ascribed by atheist belief as a self-created, intelligent entity.
(This is completely contrary to logic, and to natural laws which describe the inherent properties and behaviour of matter and all natural occurrences, without exception).
“It’s just unbelievable what unbelievers are willing to believe, in order to be unbelievers” (Dr. Duane Gish)
Consider this ...
Long, long, long ago, in an eternal void of nothingness, a tiny cosmic egg arose of its own volition. Then, all of a sudden, the egg accidentally exploded and proceeded to expand until it became the whole universe and everything within it.
(This is the atheistic, ‘Big Bang’, fairy story of creation in a nutshell - - - or should that be eggshell?). But where could this cosmic egg have come from? - - - who knows? - - - perhaps a cosmic chicken laid it? - - - if so - - - where did the cosmic chicken come from? - - - don’t even ask! - - - because the only thing we are absolutely sure of is that we are still waiting for any ‘Big Bang’ supporter to propose a better solution. - - - Please don’t hold your breath!
The best they have come up with so far, is that the 'nothing' in which the cosmic egg emerged, wasn't really nothing, but 'something', i.e. SPACE. But, any fool can see that this is just a device to make a ridiculous belief sound plausible. It is obviously not plausible, because they then have to explain how space (which is not nothing, but just a part of the contingent, material realm) originated, which takes the whole ridiculous idea back to square one.
Since information is not a physical element (and as information is a fundamental constituent of the universe and an essential feature of all life) to assert that the universe is composed solely of matter and energy is clearly wrong.
The speculated ‘Big Bang’ explosion is an accidental, purposeless and destructive event, with no directing, informational component whatsoever. As it is not possible for such a ‘Big Bang’ or any other undirected release of energy to create useful information (or any sort of order) it is patently obvious that this ‘Big Bang’ story of creation is erroneous.
Where has wisdom gone?
For all our modern knowledge and technology, ancient man had a wisdom in these matters which far surpasses modern ideas.
It is now almost 2 thousand years ago that Christ's Apostle John delivered the ultimate ‘theory of everything’. He understood (like many of his predecessors) that the most important factor in the question of origins is information: “In the beginning was the word” [(word: logos) = information]. John 1; 1. (the 'Word' is applied by John to Jesus Christ as true God and true man - meaning the universe was created by the Word (Jesus), by means of God's word - intelligent, constructive information).
All sensible people realise that information just had to come first, nothing constructive or creative can occur without information. Science tells us that, any input of raw energy alone, tends to increase entropy. Only organised or directed energy (energy with an informational component) can temporarily reverse or reduce the effects of entropy.
Without information, nothing material could exist in its present form.
Information derives only from an intelligent source, so only information from a pre-existing, supernatural, intelligent source could bring everything material into being, organise and control its construction and behaviour, and maintain its continued existence.
So the essential, single, first cause had to be both uncaused and intelligent.
There is no other logical option.
Belief in God did not just evolve (as some atheists keep telling us) as a means for ‘ignorant’, ‘primitive’, ‘superstitious’ humans to explain things they could not understand.
On the contrary, ancient man (from the time of Adam) fully understood (better than many of the so-called experts today) that the material universe does not contain within itself any possible means of creating itself and its essential, regulatory information, out of nothing.
A non-contingent, pre-existing, supernatural (non-material), eternal, infinite and omnipotent force had to be responsible for creating it. An essential element of that force is a supreme intelligence which has to be the original source of all information.
“ALL THINGS WERE MADE BY HIM; AND WITHOUT HIM WAS NOT ANY THING MADE THAT WAS MADE. IN HIM WAS LIFE
AND THE LIFE WAS THE LIGHT OF MEN” John 1: 3-4.
In this computer age, people are again beginning to understand the particular relevance of information.
A computer (the hardware) processes and stores information (the software). Without any software programming, the hardware would be useless.
As Chuck Missler points out in his book ‘Cosmic Codes; “software has no mass. (its embodiment may have weight, but the software doesn’t. It simply codes information)”.
A computer disk loaded with a million bytes of software will weigh no more than a blank disk and the information it contains can be sent invisibly through the airwaves from one point to another.
To quote Chuck Missler again “if you and I were meeting face-to-face, I would still not be able to see the real you. I would only see the temporary residence you are occupying. The real you, your personality - - call it soul, spirit, whatever - - is not visible. It is software not hardware. The codes - - your history, your accumulated responses to the events of your life, your attitudes - - are all simply informational, not physical. It is software only and software has no mass”. According to Einstein, time is a physical property - - - “that which has no mass has no time. You are eternal, that is what the Bible has declared all along. You are eternal whether you like it or not” Chuck Missler, Cosmic Codes. 1999. Koinonia house.
The information for life ....
Atheists and evolutionists have no idea how the first, genetic information originated. They claim the spontaneous generation of life (abiogenesis) is an established scientific fact, but this is completely disingenuous. Apart from the fact that abiogenesis violates the Law of Biogenesis, the Law of Cause and Effect and the Second Law of Thermodynamics, it also violates Information Theory.
Atheists and evolutionists have an enormous problem with explaining how the DNA code originated. However that is not the major problem. The impression is given to the public, that evolutionists only have to find an explanation for the origin of DNA by natural processes - and the problem of the origin of genetic information will have been solved. That is a confusion in the minds of many people that evolutionists cynically exploit. It is far from the truth, as they very well know.
Explaining how DNA was formed by chemical processes, explains only how the information storage medium was formed, it tells us nothing about the origin of the information it carries.
To clarify this it helps to compare DNA to other information, storage mediums.
For example, if we compare DNA to the written word, we understand that the alphabet is a tangible medium for storing, recording and expressing information, it is not information in itself. The information is recorded in the sequence of letters, forming meaningful words.
You could say that the alphabet is the 'hardware' created from paper and ink, and the sequential arrangement of the letters is the software. The software is a mental construct, not a physical one.
The same applies to DNA. DNA is not information of itself, just like the alphabet it is the medium for storing and expressing information. It is an amazingly efficient storage medium. However, it is the sequence or arrangement of the amino acids which is the actual information, not the DNA code.
So, if evolutionists are ever able to explain how DNA was formed by chemical processes, it would explain only how the information storage medium was formed. It will tell us nothing about the origin of the information it carries. Therefore, when atheists and evolutionists tell us it is only a matter of time before 'science' will be able to fill the 'gaps' in our knowledge and explain the origin of genetic information, they are not being honest. Explaining the origin of the 'hardware' by natural processes is an entirely different matter to explaining the origin of the software.
Next time you hear atheists skating over the problem of the origin of genetic information with their usual bluff and bluster, and parroting their usual nonsense about science being able to fill such gaps in knowledge in the future, don't be fooled. They cannot explain the origin of genetic information, and never will be able to. The software cannot be created by chemical processes or the interaction of energy and matter, it is not possible. If you don't believe that. then by all means put it to the test, by challenging any atheist or evolutionist to explain how genetic information (not DNA) can originate by natural means?
Why God must exist.
www.flickr.com/photos/101536517@N06/15818838060
FOUNDATIONS OF SCIENCE
The Law of Cause and Effect. Dominant Principle of Classical Physics. David L. Bergman and Glen C. Collins
www.thewarfareismental.net/b/wp-content/uploads/2011/02/b...
"The Big Bang's Failed Predictions and Failures to Predict: (Updated Aug 3, 2017.) As documented below, trust in the big bang's predictive ability has been misplaced when compared to the actual astronomical observations that were made, in large part, in hopes of affirming the theory."
在上海的三个月中，可能是谋杀快门最多的一天了。暴走了一天，本来邮政博物馆都不是计划中的，可是在底下看到了一堆拿着单反的人。然后在屋顶的花园有碰上了，后来发现里面一个哥们居然就是我flickr上未曾见面的哥们。再次印证world is so small.
这个地方的视角还是很NX的。不过下面的苏州河给我的印象却大大不如以前了，虽然现在的苏州河水已经很干净了，但是它却缺失了一条河流的功能。多年前虽然是条黑色河水的臭水河，但是船队穿梭。不过有一点我很奇怪，苏州河上很多桥比如照片里的乍浦路桥，外白渡桥和楼下的四川路桥都是西式的低低的，净空很底的。船队居然也能穿过去。难道以前的水位比现在低？
Batman: Arkham Origins - Downsampled from 3200x1800, Hide HUD, cheat engine, no clip, camera coordinates, SweetFX K-putt'e Config 1.3
Dr Alice Roberts reveals how your body tells the story of human evolution. The way you look, think and behave is a product of a 6 million year struggle for survival.
This series explores the anatomical changes that have given us, and our ancestors, the edge.
Everything from the way that we walk, to the shape of our jaw and even the way our thumbs move connects us intimately to the struggles and triumphs of our ancestors.
Yet many of those changes have come at a surprising cost and the problems we face now are a direct consequence of our evolutionary journey.
As much about our bodies today as about our bodies 6 million years ago, Origins of Us will change the way you see yourself.
Bones. In the first episode, Dr Alice Roberts looks at how our skeleton reveals our incredible evolutionary journey.
www.youtube.com/watch?v=yHp0niyNzlo
Guts. In this second episode Dr Alice Roberts charts how our ancestors’ hunt for food has driven the way we look and behave today – from the shape of our face, to the way we see and even the way we attract the opposite sex.
www.youtube.com/watch?v=IiD17CSFMIg
Brains. In the final episode Dr Alice Roberts explores how our species, homo sapiens, developed our large brain; and asks why we are the only one of our kind left on the planet today?
Nice shot of the origin of Zig's name.
His tail has an unusual zig-zag pattern that from the top looks like a diamond pattern. So, we named him Zig-Zag. Ziggy for short.
The origin of this statement was rope beds like this - rope formed the bed's base & you didn't want it to loosen overnight.
In the Medieval Hall House/Old Post Office, Tintagel, Cornwall. This is a 14th century medieval hall house, used as a ‘letter receiving station’, the forerunner of a village post office for a short period in the 19th century. These were built for yeomen - men holding and cultivating small landed estates. The National Trust have added 16th century furniture to recreate how it would have been for the families living here.
Thanks for the visit ;-)
You can have a look at my most "interesting" photos on flickriver : www.flickriver.com/photos/sissou/popular-interesting/
St. Stephan, also Stephan Church, is a former collegiate and parish church in the old town of Constance. Today it belongs to the Catholic pastoral care unit Constance-Old Town. The St. Stephen's Church is considered the oldest establishement of church in Konstanz.
History and Architecture
Roman period
The origins of St. Stephen date back to the late Roman period. The site is located south outside the first settlement and later cathedral district. Supposed as the earliest building is either a secular market and court hall or a cemetery church. The church with the patronage of St. Stephen at the foundation of the diocese Constance late 6th century existed already. It could have been a timber construction.
Early Middle Ages
The oldest written mention of St. Stephen's church dates back to 680 (Gallus Vita). Since about 900 at St Stephan a regulated cleric community was located (collegiate). The pre-Romanesque church was damaged during the Hungarian invasion 926 or destroyed and probably restored under Bishop Noting. At that time existed already a market in the vicinity of the still located outside the walled city church.
High Middle Ages (Romanesque)
Since the 11th century, the market and artisan settlement around St. Stephen grew greatly and was incorporated into the city. The Collegiate Church was now at the same time the largest parish church of Constance Parish. This was taken into account in 1130 by transformation of the old church in a Romanesque basilica. This one had its portal at the main road on the east side; the square choir with the main altar was in the West. The nave was about equivalent to the current size; the aisles were half as wide.
Late Middle Ages (Gothic)
From the 13th century St. Stephen was as counterpart to the episcopal dome area town and market church and thus symbol of patrician self-consciousness. The canons came now mostly from the urban middle-class families, who also buried their leading members here.
During the Council of Constance (1414-1418) met in St. Stephen the Roman Rota.
In 1428, major expansion works on the building were started, which went on for three quarters of a century and gave the exterior the present shape. The aisles were widened to twofold. The nave was extended by three meters and the church now was facing east. On the east side a polygonal choir was added. The clerestory windows received gothic tracery. 1483 the construction of the added to the south tower was tackled. However, all these works reflect chronic scarcity of capital. The neo-Gothic construction was limited to the minimum and kept in simple early Gothic forms.
Reformation period
The Reformation took place in Constance early originating from Zurich and joined in the free Imperial city with the opposition to the Bishop's influence. Since 1527 St. Stephan was Zwinglian. The canons were expelled. All equipment - pictures and statues, liturgical books and vessels - fell victim to Iconoclasm. Ulrich Zwingli himself preached in December 1529 in St. Stephan.
After the defeat of Schmalkaldic League in 1548, Constance was re-Catholicized under Habsburg rule. Since 1550 St. Stephan was Catholic again and the canons returned. However, the decline in importance of the city and the Thirty Years War prevented an artistically significant refurbishment.
Baroque
From the mid-17th to mid-18th century, only the most necessary maintenance works were carried out on St. Stephan. A new impetus gave in 1763 the donation of Nicholas and Stephen relics by the monastery of Weingarten; Nicholas of Myra, the patron saint of merchants, since about the 15th century was regarded as secondary patron of St. Stephen. From 1770 a thorough restoration of the church was started, which was accompanied by a partial Baroquisation. Above all, the choir with a bright stucco ceiling and a colored ceiling painting by Franz Ludwig Herrmann received a completely new ambiance.
19th and 20th centuries
In 1807 the monastery of St. Stephan was repealed. The church remained Catholic parish. The structural changes since then were small and served mainly security. The 19th century complemented the interior in the spirit of the Gothic Revival. Early 20th century a new ceiling made of larch wood was installed which was decorated with wooden reliefs of Freiburg sculptor Joseph Dettlinger.
St. Stephan, auch Stephanskirche, ist eine ehemalige Stifts- und Pfarrkirche in der Altstadt von Konstanz. Sie gehört heute zur katholischen Seelsorgeeinheit Konstanz-Altstadt. Die Stephanskirche gilt als älteste Kirchengründung in Konstanz.
Geschichte und Architektur
Römerzeit
Die Ursprünge von St. Stephan reichen in die späte Römerzeit zurück. Der Platz liegt südlich außerhalb des ersten Siedlungs- und späteren Dombezirks. Vermutet wird als frühester Bau entweder eine profane Markt- und Gerichtshalle oder eine Friedhofskirche. Das Gotteshaus mit dem Patrozinium des hl. Stephanus war bei der Gründung des Bistums Konstanz Ende des 6. Jahrhunderts bereits vorhanden. Es könnte sich um einen Holzbau gehandelt haben.
Frühmittelalter
Die älteste urkundliche Erwähnung der Stephanskirche stammt aus dem Jahr 680 (Gallus-Vita). Seit etwa 900 war an St. Stephan eine regulierte Klerikergemeinschaft angesiedelt (Kollegiatstift). Die vorromanische Kirche wurde beim Ungarneinfall 926 beschädigt oder zerstört und wahrscheinlich unter Bischof Noting wiederhergestellt. Zu dieser Zeit bestand bei der noch immer außerhalb der ummauerten Stadt gelegenen Kirche bereits ein Markt.
Hochmittelalter (Romanik)
Seit dem 11. Jahrhundert wuchs die Markt- und Handwerkersiedlung um St. Stephan stark an und wurde in die Stadt eingegliedert. Die Stiftskirche war jetzt zugleich Pfarrkirche der größten Konstanzer Pfarrei. Dem trug um 1130 die Umwandlung der alten Kirche in eine romanische Basilika Rechnung. Diese hatte ihr Portal an der Hauptstraße auf der Ostseite; der quadratische Chor mit dem Hauptaltar lag im Westen. Das Mittelschiff entsprach etwa der heutigen Größe; die Seitenschiffe waren halb so breit.
Spätmittelalter (Gotik)
Ab dem 13. Jahrhundert war St. Stephan im Gegenüber zum bischöflichen Dombereich Bürger- und Marktkirche und damit Symbol des patrizischen Selbstbewusstseins. Die Stiftsherren stammten jetzt größtenteils aus den städtischen Bürgerfamilien, die hier auch ihre führenden Mitglieder bestatteten.
Während des Konstanzer Konzils (1414–1418) tagte in St. Stephan die Römische Rota.
Im Jahr 1428 wurden umfangreiche Erweiterungsarbeiten am Gebäude begonnen, die sich über ein Dreivierteljahrhundert hinzogen und dem Außenbau die heutige Gestalt gaben. Die Seitenschiffe wurden auf das Doppelte verbreitert. Das Langhaus wurde um drei Meter verlängert und die Kirche nunmehr geostet. Auf der Ostseite wurde ein polygonaler Chor angefügt. Die Obergadenfenster erhielten gotisches Maßwerk. 1483 wurde der Bau des im Süden angefügten Turms in Angriff genommen. Alle diese Arbeiten spiegeln jedoch chronische Mittelknappheit wider. Die Gotisierung wurde auf ein Mindestmaß beschränkt und in schlichten frühgotischen Formen gehalten.
Reformationszeit
Die Reformation fand in Konstanz von Zürich her früh Eingang und verband sich in der Freien Reichsstadt mit der Opposition zum bischöflichen Einfluss. Seit 1527 war St. Stephan zwinglisch. Die Kanoniker wurden vertrieben. Die gesamte Ausstattung – Bilder und Statuen, liturgische Bücher und Gefäße – fiel dem Bildersturm zum Opfer. Ulrich Zwingli selbst predigte im Dezember 1529 in St. Stephan.
Nach der Niederlage des Schmalkaldischen Bundes 1548 wurde Konstanz unter habsburgischer Herrschaft rekatholisiert. Seit 1550 war St. Stephan wieder katholisch und die Stiftsherren kehrten zurück. Die gesunkene Bedeutung der Stadt und der Dreißigjährige Krieg verhinderten jedoch eine künstlerisch bedeutende Neuausstattung.
Barock
Von Mitte des 17. bis Mitte des 18. Jahrhunderts wurden an St. Stephan nur die notwendigsten Erhaltungsarbeiten durchgeführt. Einen neuen Impuls gab 1763 die Schenkung von Nikolaus- und Stephanus-Reliquien durch das Kloster Weingarten; Nikolaus von Myra, Schutzheiliger der Kaufleute, galt etwa seit dem 15. Jahrhundert als Nebenpatron von St. Stephan. Ab 1770 wurde eine gründliche Instandsetzung der Kirche begonnen, die mit einer teilweisen Barockisierung einherging. Vor allem der Chor erhielt mit einer hellen Stuckdecke und einem farbigen Deckengemälde von Franz Ludwig Herrmann eine völlig neue Raumwirkung.
19. und 20. Jahrhundert
Im Jahr 1807 wurde das Stephansstift aufgehoben. Die Kirche blieb katholische Pfarrkirche. Die baulichen Veränderungen waren seither gering und dienten vor allem der Sicherung. Das 19. Jahrhundert ergänzte die Innenausstattung im Geist der Neugotik. Anfang des 20. Jahrhunderts wurde eine neue Decke aus Lärchenholz eingezogen, die mit Holzreliefs des Freiburger Bildhauers Joseph Dettlinger verziert wurde.
de.wikipedia.org/wiki/St._Stephan_(Konstanz)
Biserica Colt
Biserica Colt este situata in satul Suseni al comunei "Raul de Mori" din judetul Hunedoara. Biserica functioneaza ca schit cu obste de calugari si poarta hramul "Duminica Tuturor Sfintilor". Tot aici se gaseste si Cetatea Colt, aflata astazi intr-o totala stare de ruina.
Rau de Mori este o straveche asezare de cneji romani, locul de origine al familiei Candea, amintita la inceputul veacului al XIV-lea, care a avut un mare rol in viata sociala si politica a Transilvaniei si tinutului Hateg.
Biserica Colt
Cnejii din tara Hategului, de origine romana, au avut un rol important in construirea bisericilor si manastirilor din zona. Una dintre primele manastiri atestate pe teritoriul Romaniei a fost ctitorita de cneazul Cande, langa una dintre cetatile sale aflate la poalele Retezatului.
Biserica Colt
Pe drumul ce duce de la localitatea hunedoreana Rau de Mori spre Rausor, una dintre portile de intrare in Parcul National Retezat, se afla ruinele cetatii Colt, si biserica cu acelasi nume. Cetatea, cocotata in varful unei stanci ce strajuieste drumul si biserica de piatra l-au inspirat pe Jules Verne sa scrie romanul "Castelul din Carpati".
Manastirea si cetatea Colt sunt inconjurate de fascinante povestiri si un mister aparte. Castelul, subiect al romanului "Castelul din Carpati" al lui Jules Verne, avea rol de refugiu, a fost construit in jurul anului 1280.
Biserica Colt
Biserica si Cetatea apartin Familiei Candestilor. Biserica a fost construita la inceputul secolului al XIV-lea, intre anii 1310-1315 si se remarca din doua elemente deosebite: in primul rand prin amplasarea unui turn peste altar si apoi prin resturile de pictura murala din interior. Inca de la inceput, biserica de aici a fost ortodoxa.
Biserica Colt - scurt istoric
Traditia locului, sustinuta si de sapaturile arheologice, demonstreaza ca, in trecutul indepartat, a existat in aceste locuri viata monahala. Cativa sihastri s-au asezat aici in a doua jumatate a secolului al XV-lea si au intemeiat o mica pustniceasca, cunoscuta sub numele de "Raul de Mori". Mica asezare sihastra de aici tinea aceeasi randuiala de viata duhovniceasca ca la Manastirea Prislop, sub a carei influenta se afla.
Biserica Colt
In prima jumatate a secolului al XVII-lea, calvinii i-au izgonit pe calugari din manastire. Aici a fost descoperit mormantul unui egumen pe a carui piatra funerara - care se pastreaza si azi - este inscris numele de "popa Kir Ghenadie". In secolele XVI-XVII, au vietuit aici calugari. In apropiere se intinde o vale cunoscuta sub numele de "Valea Calugarilor".
In arhiva familiei Kendefi s-a pastrat, pana in secolul al XVIII-lea, un document care-l numea Nicodim pe Nicolae, fiul lui Ioan Candea din Raul de Mori, numele de Nicodim fiind de rezonanta monahala. Tanarul Nicolae Candea a trait in secolul al XIV-lea.
Biserica Colt
Dupa alungarea calugarilor de catre calvini, manastirea ajunge in paragina. In urma Revolutiei din anul 1989, Episcopia Aradului a hotarat sa reinfiinteze viata monahala la Cetatea Colt, dar abia in anul 1995 schitul a capatat viata, prin formarea primului nucleu de calugari. Conducerea obstii i-a fost incredintata ieromonahului Calinic.
Biserica Colt
Biserica din piatra, ctitorita in secolul al XIV-lea de familia Candestilor, a fost transformata in grajd de animale in perioada comunista, ajungand intr-o stare de degradare totala.
Obstea manastirii a trecut si ea prin mari greutati, in special financiare, ca sa-i poata reda adevaratul statut. Au fost inaltate zidurile, pentru ca ramasese in picioare numai turnul, s-a facut sarpanta acoperisului si a fost acoperita, apoi s-a tencuit in interior si a fost inzestrata cu obiectele de cult.
Biserica Colt
Pentru viata monahilor de aici, langa biserica a fost ridicata o constructie din zid, cu cinci chilii si bucatarie. Biserica, fiind construita la o altitudine de 60 de metri fata de drumul de circulatie pietruit, pana la aceasta s-a construit o scara de beton.
Biserica Colt - arhitectura si podoabe
Biserica a fost construita cu elemente caracteristice bisericilor din zona Hategului: acoperis piramidal al turnului din piatra, contraforturi, arce cu material din piatra fatuita. Biserica Colt este o constructie din zid de piatra, cu o grosime de 1,20 metri, in forma de nava, si compartimentata in altar si naos. Catapeteasma, pentru inceput alcatuita ca improvizatie, este din lemn de brad.
Biserica Colt
Turnul de deasupra altarului are forma patrata, cu o terminatie piramidala acoperita cu piatra. Turnul, care a folosit ca turn de aparare, a avut in interior trei camere. Scarile turnului sunt verticale si anevoioase. In ultimele doua incaperi, cele mai de sus, locuiau odinioara calugarii. Chiliile calugarilor se aflau in aceste camere si se pare ca viata monahala a inceput aici odata cu edificarea bisericii.
Biserica Colt
Nu aveau nevoie de chilii, nici de acareturi, coborau direct din turla pentru slujbe. Biserica isi era suficienta siesi. Constructia turnului respecta o tehnica intalnita la mai multe biserici din piatra construite numai in satele din inprejurimi.
Intrarea in biserica se face prin partea de nord, pe o usa din lemn de stejar, nesculptata. Lumina patrunde prin doua ferestre in altar si prin alte doua ferestre in naos. Ferestrele sunt inalte si inguste, cu ancadramente de piatra in exterior.
Biserica Colt
Pardoseala este lucrata din bucati masive de marmura, iar acoperisul este confectionat din solzi de tigla. In exterior, Biserica Colt, prezentand elemente gotice, are tencuiala lucrata in praf de marmura.
Stranele sunt insirate la perete, sunt pustii. Lespedea sub care-a fost zidit trupul calugarului sfant e acoperita cu un covor visiniu, ponosit, prafuit. Peretii bisericii sunt albi si goi, cu hasuri haotice brazdate in cimentul rece.
Biserica Colt
Pictura bisericii nu s-a pastrat in mod satisfacator. In Sfantul Altar se mai pastreaza doar urmele unei fresce mai vechi. Cercetarile facute de Virgil Vetisanu au dus la concluzia ca aceasta a fost executata intr-un interval de un secol. Se crede ca intre anii 1350-1450. Naosul bisericii, tencuit in intregime, nu mai prezinta nici o urma de pictura.
Biserica Colt
Pictura interioara a fost facuta in jurul anului 1350 de acelasi pictor Stefan, care a pictat si Bisericile din Ostrov si Densus. Apar cateva elemente etnografice specifice zonei Hategului, elemente comice, oarecum in contradictie cu doctrina bisericeasca, ceea ce demonstreaza ca mesterul zugrav era localnic sau cunostea foarte bine etnologia zonei.
Biserica Colt
Din punct de vedere tehnic, pictura este cu totul originala, gletul care constituie suportul acesteia fiind armat cu coaja de copac, ace de brad, samburi de cires salbatic si nu cu calti, asa cum se obisnuieste. Chipuri abia zarite ale sfintilor pictati peste aceasta tencuiala imprastie miresme in aerul din jur.
Biserica Colt
Se are in vedere inceperea lucrarilor de restaurare a picturii in tot spatiul interior al bisericii. Biserica schitului si castelul Colt, ce alcatuiesc impreuna doua povesti minunate legate de atat de frumosul Retezat, merita stradania si efortul de a li se reda stralucirea de altadata.
Biserica Colt - batranul duhovnic nevoitor
Pe langa cei cativa calugari, la Biserica Colt mai exista inca unul. Acest ultim si ascuns calugar este unul foarte batran. El "nu se vede". Sihastrul ascuns traieste undeva prin muntii din jur. Toti calugarii stiu unde este, dar nici unul nu spune ceva despre aceasta.
Biserica Colt
Pana in ultima vreme, calugarul cel batran se adapostea intr-o vizuina de urs, dintr-o spinare aproape verticala de cremene, mancand radacini de copaci, rugandu-se neincetat. De acolo, putea privi manastirea. Insa din pricina gurilor prea slobode, oamenii au descoperit vizuina si atunci Batranul Daniel a trebuit sa plece mai departe, mult mai departe, la cateva zeci de kilometri in munti, dupa cum imi spune Gruita Batraneantu, taran din Suseni.
Biserica Colt
Acelasi taran marturiseste: "Tipam ca pasarile. Cand ma apropii de chilia lui sa-i duc ceva de mancare, ii dau semn. Si el imi raspunde ca pasarile, daca vrea sa iasa din rugaciune, si abia atuncea urc. Stiu unde-i e sihastria. Au venit oamenii cu banii, uite-asa, in mana: Uite-asa mi-o dat cu banul pe la nas. Eu am zis asa: Nu zic nimic, pentru ca-i un legamant. Am promis." Gruita Batraneantu si alti cativa localnici cu care am vorbit considera c-ar fi "un pic cam sfant".
Biserica Colt
Batranul a venit de la Bodrogul Aradului, o manastire de-aceeasi varsta cu Coltul, luand dupa el pe viitorul staret si pe tanarul Dimitrie. El mai intemeiase cateva manastiri prin anii 1970, prin partile Banatului, si de fiecare data, dupa ce le punea pe picioare, pleca, fugea in pustie. A facut multe acest monah, doar ca el "nu se vede".
Manastirea Colt - sfantul necunoscut din strana stanga
In interiorul bisericii, deasupra altarului, se afla trei incaperi suprapuse. La capatul primei camere, intr-un dulap de lemn masiv se afla niste sfinte oseminte. Despre acestea monahii spun urmatoarele:
Biserica Colt
"In momentul in care s-a descoperit craniul si celelalte oseminte, s-a gasit in biserica, acolo unde e azi strana din stanga altarului, un trup neputrezit. Trupul era intreg, cu carne pe oase, uscat si frumos mirositor.
Biserica Colt
Erau atunci insa probleme mari cu refacerea manastirii, multe piedici de la Culte, multe dusmanii, si, ca sa nu se mai faca zarva cu descoperirea unor moaste, monahii au hotarat sa ascunda totul. Au astupat trupul neputrezit, l-au inchis in pamant in acelasi loc, acolo unde este strana din stanga altarului, si-au spus ca, dac-o fi sa fie, moastele vor iesi din nou la iveala, daca va vrea Dumnezeu.
Biserica Colt
Sihastrul Daniel a vrut sa ia atunci o particica din trupul acela. A luat o bucatica din trup si a ascuns-o sub rasa, langa inima. Iar cand a dat sa plece, deodata au inceput sa-l doara picioarele, de la genunchi, sa-l doara tot mai tare, mai tare, si cand a ajuns in dreptul usii, a cazut la pamant, ca paralizat. Brusc!
Biserica Colt
Parintele a ramas acolo mult timp, intre ruine, nu putea sa se miste si a inceput sa planga. Abia intr-un tarziu s-a gandit sa duca particica de trup de unde-a luat-o, si imediat ce s-a gandit a inceput sa se inzdraveneasca. S-a tarat pana la groapa, a pus particica inapoi si deodata s-a facut bine."
Biserica Colt Biserica Colt
Parintele Daniel a tinut post lung si s-a rugat la Dumnezeu pentru ca El sa-i descopere numele sfantului anonim. Tot rugandu-se neincetat, deodata asa, din senin, a auzit in gand, puternic, ca un strigat, a auzit limpede numele lui. Si atunci, deodata, mi-a venit si mie in gand, asa ca un trasnet, numele de Cande... Ioan Cande! Voievodul Tata, parintele celor doi fii care s-au luptat toata viata.
Biserica Colt
Cei doi fii se stie unde sunt ingropati, tatal insa nu. Or, de obicei, voievozii, ctitorii, se inmormanteaza in biserica, la stanga altarului. S-ar putea sa fi fost un om credincios, nu trebuie sa fii neaparat calugar pentru ca trupul tau sa se preschimbe in moaste."
Manastirea Colt - renasterea unui fierbinte colt de rugaciune
"Prin vointa Domnului si truda slujitorilor sai, la poalele Retezatului, vechea Manastire Colt traieste din nou ani de glorie intru slava lui Dumnezeu Tatal, Fiul si Sfantul Duh, aidoma tuturor bisericilor vechi si noi din Tara Hategului" spunea cu mandrie Episcopul Aradului, Halmagiului si Hunedoarei Timotei Seviciu la sfintirea bisericii refacute.
À l’origine, se trouve une vieille ferme, les moines y ajoutent un bâtiment de plusieurs étages. La construction est vendue en 1616. Un corps de logis est construit pour former le milieu du château actuel.
La maison passe de mains en mains jusqu’à ce que, sous Louis XIV, le duc de La Rochefoucauld la fasse achever.
La marquise de Pompadour l’acquiert en 1748, l’appelle « le petit château », ajoute de nouveaux embellissements, et y accueille Louis XV.
Dès 1750, Jacques-Jérémie Roussel, fermier général, remplace madame de Pompadour ; il construit le pavillon et l’aile nord, ainsi le château acquiert sa forme actuelle.
En 1804, le vicomte Morel de Vindé, pair de France, en devient le propriétaire ; il y entretient l’un des plus beaux troupeaux de moutons mérinos de France et y reçoit Louis XVIII.
En 1844, Jean-Pierre Pescatore l’acquiert, puis le château est légué à sa nièce Élisabeth Pescatore-Dutreux. Napoléon III y est reçu.
Par voie de succession, le château restera près d’un siècle en possession de la famille Dutreux.
En 1940, La grande duchesse Charlotte de Luxembourg y trouve refuge pendant une semaine ; puis les Allemands occupent les lieux.
Auguste Dutreux désire qu’après sa mort, le château et son parc soient conservés dans leur intégralité ; il les lègue, le 7 février 1951, au ministre des Affaires étrangères avec des conditions d’utilisation très strictes.
Le parc du château
Jean-Pierre Pescatore, propriétaire du château de 1844 à 1855, embellit le parc avec le concours des frères Bulher, architectes-paysagistes de renom. Il constitua, entre autres l’« allée des arbres étrangers ».
Élisabeth Pescatore, sa nièce, hérita du château et, aidée de son mari Auguste Dutreux, entreprit d’importants aménagements dans le parc : de superbes arbres d’ornement en font encore aujourd’hui la beauté majestueuse et centenaire.
Le parc du château de La Celle-Saint-Cloud a été classé parmi les sites du département des Yvelines par un arrêté en date du 22 mars 1985.
(Classé à l’inventaire des sites pittoresques)
Origin and Habitat: South Africa, Northern cape (Districts Gordonia, Hay, and Prieska)
Habitat: Lithops bromfieldii grows hidden under bushes or aloes on white greyish, brownish and red quartzite.
Scientific classification
Kingdom:Plantae
(unranked):Angiosperms
(unranked):Eudicots
(unranked):Core eudicots
Order:Caryophyllales
Family:Aizoaceae
Genus:Lithops
Species:L. bromfieldii