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Behind with my uploads but here is yesterday's ODC!! Don't you just hate it when your magazines are out of order ;-)
Our Daily Challenge ~ Out of Order ....
Thanks to everyone who views this photo, adds a note, leaves a comment and of course BIG thanks to anyone who chooses to favourite my photo .... thanks to you all.
In front of friends, family and a room full of distinguished guests, 16 exceptional civic leaders were recognized today at Government House with the Province’s highest honour, the Order of British Columbia.
Learn more: news.gov.bc.ca/releases/2016IGR0023-001355
There are a lot of dimly lit bars filled with eclectic knickknacks across the country, but only one can claim to be the birthplace of a wildly popular finger food. The Anchor Bar, 1047 Main Street in Buffalo, New York, is where in 1964 Teressa Bellissimo unwittingly invented Buffalo chicken wings. She whipped them up as a quick snack for her son’s friends, and they caught on.
Thanks everyone for 50 members at Nothing But Yum!
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KFC/Taco Bell interior. Olean, NY. January 2014
I crocheted this rug with yarn hand cut from mill ends as well as thrift store clothes and sheets. Measures 4' in diameter
New CA Health Order Shuts Down Outdoor Dining In Pasadena. Governor Newsom orders outdoor dining to shut down for three weeks after Thanksgiving. This order comes after COVID-19 cases spike with ICU capacity expected to reach 15%. Los Angeles banned outdoor dining on Thanksgiving until Christmas. On the other hand, Pasadena city council voted unanimously to keep outdoor dining permitted. A week later, Governor Newsom put an end to outdoor dining in all counties with high coronavirus case counts.
this my old order i will make a new version soon and post it i used pieces from the shrieking shack, Hogwarts Castle and the burrow i painted my tonks hair with pink nailpolish
So many fun things! I don't know where to start!!! Over 45 memo pads, 1 deco tape, memo container, 15 letter sets, envelopes, bags, sticker flakes mixes!!!
ordering: lea sp. tan +wig (and sleepy head most likely), haru mystic tan +outfit, lumi oe tan fullset (both sets of black wings)
so tempted to get haru in ns too...but wow! too many this time! +cute accessories!! anyone with an extra mystic ns haru head? a girl can dream!!
would really like to put Lumi on the tan SP body too, if anyone wants to plan a trade for later, please let me know. I'm in Australia for shipping, thought I'd mention. update: **pretty sure I've found a trade**
Also, not getting Lumi's tan mystic head, so if anyone wants it, I'd be happy to add it to my order for you. I know I'm already in for a long wait getting one doll fullset! edit: found trades/friends who wanted the rest.
adding a note for easy remembering after a long wait!
Haru wig trade with Claudette for Lumi wig
Haru OE head + lg wings to mimi
Lea's outfit ... waiting to hear
Lumi's 16cm body trade for SP body ... still in the works
Even a rhino has to give way to an elephant. This rhino had come to the waterhole from upwind. I don't think he noticed the elephant until it charged him.
Marathoners: First Name: C & D
The following is a list of Ottawa, Gatineau and area marathoners who have first names starting with a C or D.
The names link to Sportstats' running statistics, as well as race pictures.
Marathon pictures are available for sale from ASI Photos., Zoom Photo, etc.
(in order by first name)
175….Cal Martell….Ottawa
176….Cal Mitchell….Ottawa
177….Caleb Netting….Ottawa
178….Camille West….Ottawa
179….Carl Lacroix….Rockland
180….Carl Puskas….Gloucester
181….Carole Barabe….Orleans
182….Carole Gagnon….Orleans
183….Carole Perkins….Kemptville
184….Carolyn Botting….Ottawa
185….Carolyn Denyer-Perkins….Ottawa
186….Carolyn Leckie….Ottawa
187….Carolyn Tapp….Ottawa
188….Carolyne Dube….Gatineau
189….Casey Cerson….Ottawa
190….Cassandra Chouinard….Ottawa
191….Catherine Dabee….Stittsville
192….Catherine Henry….Ottawa
193….Catherine Milley….Ottawa
194….Catherine Rivard….Ottawa
195….Cathie Radley….Stittsville
196….Cathy James….Perth
197….Cathy Mckinnon….Ottawa
198….Cathy Pacella….Ottawa
199….Cathy Takahashi….Ottawa
200….Cayman Rock….Ottawa
201….Cecilia Jorgenson….Kanata
202….Celine Couture….Gatineau
203….Chad Humeniuk….Ottawa
204….Chanchoura Schmoll….Nepean
205….Chantal Campbell….Ottawa
206….Chantal Paquet….Gatineau
207….Chantal Pilon….Ottawa
208….Chantal Roy….Gatineau
209….Chantale Charbonneau….Orleans
210….Chantelle Woods….Nepean
211….Charles Bruce….Manotick
212….Charles Carriere….Rockland
213….Charles Colwell….Kinburn
214….Charles Filion….Gatineau
215….Charles Johnson….Ottawa
216….Charles Momy….Orleans
217….Charles Pryce….Ottawa
218….Chelsea Howard….Ottawa
219….Cheney Glenn….Ottawa
220….Cheryl Mason….Ottawa
221….Chris Bartholomew….Ottawa
222….Chris Fenwick….Ottawa
223….Chris Galley….Ottawa
224….Chris Jermyn….Ottawa
225….Chris Jones….Ottawa
226….Chris Leger….Stittsville
227….Chris Loder….Carleton Place
228….Chris Morrison….Orleans
229….Chris Murawsky….Kanata
230….Chris Snow….Ottawa
231….Chris Steele….Ottawa
232….Chris Van Norman….Nepean
233….Chris Warren….Ottawa
234….Christe Desgranges-Farquh….Ottawa
235….Christian Brunet….Ottawa
236….Christian Cattan….Ottawa
237….Christian Jacques….Gatineau
238….Christian Lavoie….Ottawa
239….Christian Renaud….Gatineau
240….Christian Roy….Pembroke
241….Christian Vezina….Gatineau
242….Christine Geraghty….Ottawa
243….Christine Jerumanis….Woodlawn
244….Christine Strucchelli….Ottawa
245….Christine Turmaine….Ottawa
246….Christopher Bredeson….Nepean
247….Christopher Daniel….Gatineau
248….Christopher Edwards….Ottawa
249….Christopher Kelly….Ottawa
250….Christopher MacKay….Ottawa
251….Christopher Mah….Ottawa
252….Christopher Murray….Ottawa
253….Christopher Paine….Ottawa
254….Christopher Reid….Ottawa
255….Christopher Ryan….Perth
256….Christopher Yule….Ottawa
257….Cindy Chung….Ottawa
258….Cinthia Lepine….Gatineau
259….Clarence Malenfant….Orleans
260….Claude Béland….Ottawa
261….Claude Brault….Gloucester
262….Claude Ferland….Ottawa
263….Claude Motard….Chelsea
264….Claude Papineau….Ottawa
265….Claude Tardif….Ottawa
266….Claudia McSmythurs….Kanata
267….Clay Rob….Ottawa
268….Clifford Jones-Dube….Ottawa
269….Colin Marvin….Ottawa
270….Colin McFarlane….Ottawa
271….Colleen Bastien….Ottawa
272….Colleen Bigelow….Ottawa
273….Colleen Bird….Nepean
274….Colleen Daly….Ottawa
275….Colleen M. Berry….Renfrew
276….Colleen McCutcheon….Ottawa
277….Constance Palubiskie….Arnprior
278….Corey Wilson….Nepean
279….Corinne Lalonde….Almonte
280….Cory Van Hoof….Ottawa
281….Costas Farassoglou….Gloucester
282….Craig Beckett….Gatineau
283….Craig Crawley….Ottawa
284….Craig Forcese….Ottawa
285….Craig Kowalik….Ottawa
286….Craig Lynch….Nepean
287….Craig Lyons….Kanata
288….Craig Taylor….Ottawa
289….Crystal Shreve….Ottawa
290….Crystal Thompson….Kanata
291….Curtis Wiebe….Eganville
292….D. Fabrice Kagame….Gatineau
293….Dale Costello….Stittsville
294….Dale Gladwin….Maitland
295….Dale Joynt….Almonte
296….Dale Richardson….Kemptville
297….Dale Sandy….Ottawa
298….Damien Boyle….Ottawa
299….Dan Carnrite….Ottawa
300….Dan Howes….Ottawa
301….Dan Kelly….Kanata
302….Dan Macdonald….Orleans
303….Dan St-Arnaud….Ottawa
304….Dana Lee….Nepean
305….Daniel Anderson….Ottawa
306….Daniel Farris….Stittsville
307….Daniel Gauthier….Ottawa
308….Daniel Genet….Gatineau
309….Daniel Mercer….Gatineau
310….Daniel Olson….Chelsea
311….Daniel Reifler….Ottawa
312….Daren Kelland….Ottawa
313….Darlene Joyce….Ottawa
314….Darrell De Grandmont….Gatineau
315….Darren Gilmour….Ottawa
316….Darren Johnston….Stittsville
317….Darryl Cathcart….Petawawa
318….Daryl Howes….Ottawa
319….Dave Crawford….Orleans
320….Dave Goods….Ottawa
321….Dave Jenniss….Gatineau
322….Dave Jones….Kanata
323….Dave King….Orleans
324….Dave Marcotte….Ottawa
325….Dave McMahon….Chelsea
326….Dave Rayner….Chelsea
327….Dave Silvester….Ottawa
328….David Adderley….Ottawa
329….David Antonyshyn….Ottawa
330….David Barkley….Stittsville
331….David Bedard….Ottawa
332….David Bergeron….Ottawa
333….David Dawson….Ottawa
334….David Daze….Nepean
335….David De Almeida….Ottawa
336….David Duchesne….Ottawa
337….David Fobert….Ottawa
338….David Follows….Ottawa
339….David Hartholt….Stittsville
340….David Hunter….Ottawa
341….David Innes….Ottawa
342….David King….Orleans
343….David McCaw….Ottawa
344….David McClintock….Ottawa
345….David Michaud….Aylmer
346….David Moon….Arnprior
347….David Morgan….Ottawa
348….David Nogas….Ottawa
349….David Perry….Ottawa
350….David Rain….Ottawa
351….David Sloan….Kanata
352….David Tappin….Ottawa
353….David Tischhauser….Orleans
354….David Toomey….Ottawa
355….Dawn Carruthers….Richmond
356….Dawn Lomer….Ottawa
357….Dawn Montgomery….Ottawa
358….Dean Belway….Ottawa
359….Deborah Yu….Ottawa
360….Debra Ducharme….Ottawa
361….Denis Binette….Ottawa
362….Denis Gratton….Ottawa
363….Denise Morin….Stittsville
364….Dennene Huntley….Ottawa
365….Dennis Benoit….Ottawa
366….Dennis Smith….Ottawa
367….Dennis Toews….Ottawa
368….Dennis Waite….Ottawa
369….Derek Crabbe….Petawawa
370….Derek Dean….Greely
371….Derek Schroeder….Ottawa
372….Derek Spriet….Ottawa
373….Derrick Baldwin….Kanata
374….Derrick Pockiak….Ottawa
375….Diana Babor….Ottawa
376….Diana Devine….Ottawa
377….Diane Mensah….Nepean
378….Diane Robertson….Ottawa
379….Diego Tremblay….Ottawa
380….Dmitry Kabrelyan….Manotick
381….Don Harrison….Ottawa
382….Don Lavictoire….Orleans
383….Donald Drysdale….Ottawa
384….Doreen Lipovski….Ottawa
385….Doug Bowers….Carleton Place
386….Doug Eagle….Ottawa
387….Duaine Simms….Ottawa
388….Dustin Beach….Ottawa
389….Dwight McDougall….Kanata
Ipê Amarelo, Tabebuia [chrysotricha or ochracea].
Ipê-amarelo na CLS 302 (Rua das farmácias), em Brasília, Brasil.
This tree is at CLS 302, in Brasília, Capital of Brazil.
Text, in english, from Wikipedia, the free encyclopedia
"Trumpet tree" redirects here. This term is occasionally used for the Shield-leaved Pumpwood (Cecropia peltata).
Tabebuia
Flowering Araguaney or ipê-amarelo (Tabebuia chrysantha) in central Brazil
Scientific classification
Kingdom: Plantae
(unranked): Angiosperms
(unranked): Eudicots
(unranked): Asterids
Order: Lamiales
Family: Bignoniaceae
Tribe: Tecomeae
Genus: Tabebuia
Gomez
Species
Nearly 100.
Tabebuia is a neotropical genus of about 100 species in the tribe Tecomeae of the family Bignoniaceae. The species range from northern Mexico and the Antilles south to northern Argentina and central Venezuela, including the Caribbean islands of Hispaniola (Dominican Republic and Haiti) and Cuba. Well-known common names include Ipê, Poui, trumpet trees and pau d'arco.
They are large shrubs and trees growing to 5 to 50 m (16 to 160 ft.) tall depending on the species; many species are dry-season deciduous but some are evergreen. The leaves are opposite pairs, complex or palmately compound with 3–7 leaflets.
Tabebuia is a notable flowering tree. The flowers are 3 to 11 cm (1 to 4 in.) wide and are produced in dense clusters. They present a cupular calyx campanulate to tubular, truncate, bilabiate or 5-lobed. Corolla colors vary between species ranging from white, light pink, yellow, lavender, magenta, or red. The outside texture of the flower tube is either glabrous or pubescentThe fruit is a dehiscent pod, 10 to 50 cm (4 to 20 in.) long, containing numerous—in some species winged—seeds. These pods often remain on the tree through dry season until the beginning of the rainy.
Species in this genus are important as timber trees. The wood is used for furniture, decking, and other outdoor uses. It is increasingly popular as a decking material due to its insect resistance and durability. By 2007, FSC-certified ipê wood had become readily available on the market, although certificates are occasionally forged.
Tabebuia is widely used as ornamental tree in the tropics in landscaping gardens, public squares, and boulevards due to its impressive and colorful flowering. Many flowers appear on still leafless stems at the end of the dry season, making the floral display more conspicuous. They are useful as honey plants for bees, and are popular with certain hummingbirds. Naturalist Madhaviah Krishnan on the other hand once famously took offense at ipé grown in India, where it is not native.
Lapacho teaThe bark of several species has medical properties. The bark is dried, shredded, and then boiled making a bitter or sour-tasting brownish-colored tea. Tea from the inner bark of Pink Ipê (T. impetiginosa) is known as Lapacho or Taheebo. Its main active principles are lapachol, quercetin, and other flavonoids. It is also available in pill form. The herbal remedy is typically used during flu and cold season and for easing smoker's cough. It apparently works as expectorant, by promoting the lungs to cough up and free deeply embedded mucus and contaminants. However, lapachol is rather toxic and therefore a more topical use e.g. as antibiotic or pesticide may be advisable. Other species with significant folk medical use are T. alba and Yellow Lapacho (T. serratifolia)
Tabebuia heteropoda, T. incana, and other species are occasionally used as an additive to the entheogenic drink Ayahuasca.
Mycosphaerella tabebuiae, a plant pathogenic sac fungus, was first discovered on an ipê tree.
Tabebuia alba
Tabebuia anafensis
Tabebuia arimaoensis
Tabebuia aurea – Caribbean Trumpet Tree
Tabebuia bilbergii
Tabebuia bibracteolata
Tabebuia cassinoides
Tabebuia chrysantha – Araguaney, Yellow Ipê, tajibo (Bolivia), ipê-amarelo (Brazil), cañaguate (N Colombia)
Tabebuia chrysotricha – Golden Trumpet Tree
Tabebuia donnell-smithii Rose – Gold Tree, "Prima Vera", Cortez blanco (El Salvador), San Juan (Honduras), palo blanco (Guatemala),duranga (Mexico)
A native of Mexico and Central Americas, considered one of the most colorful of all Central American trees. The leaves are deciduous. Masses of golden-yellow flowers cover the crown after the leaves are shed.
Tabebuia dubia
Tabebuia ecuadorensis
Tabebuia elongata
Tabebuia furfuracea
Tabebuia geminiflora Rizz. & Mattos
Tabebuia guayacan (Seem.) Hemsl.
Tabebuia haemantha
Tabebuia heptaphylla (Vell.) Toledo – tajy
Tabebuia heterophylla – roble prieto
Tabebuia heteropoda
Tabebuia hypoleuca
Tabebuia impetiginosa – Pink Ipê, Pink Lapacho, ipê-cavatã, ipê-comum, ipê-reto, ipê-rosa, ipê-roxo-damata, pau d'arco-roxo, peúva, piúva (Brazil), lapacho negro (Spanish); not "brazilwood"
Tabebuia incana
Tabebuia jackiana
Tabebuia lapacho – lapacho amarillo
Tabebuia orinocensis A.H. Gentry[verification needed]
Tabebuia ochracea
Tabebuia oligolepis
Tabebuia pallida – Cuban Pink Trumpet Tree
Tabebuia platyantha
Tabebuia polymorpha
Tabebuia rosea (Bertol.) DC.[verification needed] (= T. pentaphylla (L.) Hemsley) – Pink Poui, Pink Tecoma, apama, apamate, matilisguate
A popular street tree in tropical cities because of its multi-annular masses of light pink to purple flowers and modest size. The roots are not especially destructive for roads and sidewalks. It is the national tree of El Salvador and the state tree of Cojedes, Venezuela
Tabebuia roseo-alba – White Ipê, ipê-branco (Brazil), lapacho blanco
Tabebuia serratifolia – Yellow Lapacho, Yellow Poui, ipê-roxo (Brazil)
Tabebuia shaferi
Tabebuia striata
Tabebuia subtilis Sprague & Sandwith
Tabebuia umbellata
Tabebuia vellosoi Toledo
Ipê-do-cerrado
Texto, em português, da Wikipédia, a enciclopédia livre.
Ipê-do-cerrado
Classificação científica
Reino: Plantae
Divisão: Magnoliophyta
Classe: Magnoliopsida
Subclasse: Asteridae
Ordem: Lamiales
Família: Bignoniaceae
Género: Tabebuia
Espécie: T. ochracea
Nome binomial
Tabebuia ochracea
(Cham.) Standl. 1832
Sinónimos
Bignonia tomentosa Pav. ex DC.
Handroanthus ochraceus (Cham.) Mattos
Tabebuia chrysantha (Jacq.) G. Nicholson
Tabebuia hypodictyon A. DC.) Standl.
Tabebuia neochrysantha A.H. Gentry
Tabebuia ochracea subsp. heteropoda (A. DC.) A.H. Gentry
Tabebuia ochracea subsp. neochrysantha (A.H. Gentry) A.H. Gentry
Tecoma campinae Kraenzl.
ecoma grandiceps Kraenzl.
Tecoma hassleri Sprague
Tecoma hemmendorffiana Kraenzl.
Tecoma heteropoda A. DC.
Tecoma hypodictyon A. DC.
Tecoma ochracea Cham.
Ipê-do-cerrado é um dos nomes populares da Tabebuia ochracea (Cham.) Standl. 1832, nativa do cerrado brasileiro, no estados de Amazonas, Pará, Maranhão, Piauí, Ceará, Pernambuco, Bahia, Espírito Santo, Goiás, Mato Grosso, Mato Grosso do Sul, Minas Gerais, Rio de Janeiro, São Paulo e Paraná.
Está na lista de espécies ameaçadas do estado de São Paulo, onde é encontrda também no domínio da Mata Atlântica[1].
Ocorre também na Argentina, Paraguai, Bolívia, Equador, Peru, Venezuela, Guiana, El Salvador, Guatemala e Panamá[2].
Há uma espécie homônima descrita por A.H. Gentry em 1992.
Outros nomes populares: ipê-amarelo, ipê-cascudo, ipê-do-campo, ipê-pardo, pau-d'arco-do-campo, piúva, tarumã.
Características
Altura de 6 a 14 m. Tronco tortuso com até 50 cm de diâmetro. Folhas pilosas em ambas as faces, mais na inferior, que é mais clara.
Planta decídua, heliófita, xerófita, nativa do cerrado em solos bem drenados.
Floresce de julho a setembro. Os frutos amadurecem de setembro a outubro.
FloresProduz grande quantidade de sementes leves, aladas com pequenas reservas, e que perdem a viabilidade em menos de 90 dias após coleta. A sua conservação vem sendo estudada em termos de determinação da condição ideal de armazenamento, e tem demonstrado a importância de se conhecer o comportamento da espécie quando armazenada com diferentes teores de umidade inicial, e a umidade de equilíbrio crítica para a espécie (KANO; MÁRQUEZ & KAGEYAMA, 1978). As levíssimas sementes aladas da espécie não necessitam de quebra de dormência. Podem apenas ser expostas ao sol por cerca de 6 horas e semeadas diretamente nos saquinhos. A germinação ocorre após 30 dias e de 80%. As sementes são ortodoxas e há aproximadamente 72 000 sementes em cada quilo.
O desenvolvimento da planta é rápido.
Como outros ipês, a madeira é usada em tacos, assoalhos, e em dormentes e postes. Presta-se também para peças torneadas e instrumento musicais.
Tabebuia alba (Ipê-Amarelo)
Texto, em português, produzido pela Acadêmica Giovana Beatriz Theodoro Marto
Supervisão e orientação do Prof. Luiz Ernesto George Barrichelo e do Eng. Paulo Henrique Müller
Atualizado em 10/07/2006
O ipê amarelo é a árvore brasileira mais conhecida, a mais cultivada e, sem dúvida nenhuma, a mais bela. É na verdade um complexo de nove ou dez espécies com características mais ou menos semelhantes, com flores brancas, amarelas ou roxas. Não há região do país onde não exista pelo menos uma espécie dele, porém a existência do ipê em habitat natural nos dias atuais é rara entre a maioria das espécies (LORENZI,2000).
A espécie Tabebuia alba, nativa do Brasil, é uma das espécies do gênero Tabebuia que possui “Ipê Amarelo” como nome popular. O nome alba provém de albus (branco em latim) e é devido ao tomento branco dos ramos e folhas novas.
As árvores desta espécie proporcionam um belo espetáculo com sua bela floração na arborização de ruas em algumas cidades brasileiras. São lindas árvores que embelezam e promovem um colorido no final do inverno. Existe uma crença popular de que quando o ipê-amarelo floresce não vão ocorrer mais geadas. Infelizmente, a espécie é considerada vulnerável quanto à ameaça de extinção.
A Tabebuia alba, natural do semi-árido alagoano está adaptada a todas as regiões fisiográficas, levando o governo, por meio do Decreto nº 6239, a transformar a espécie como a árvore símbolo do estado, estando, pois sob a sua tutela, não mais podendo ser suprimida de seus habitats naturais.
Taxonomia
Família: Bignoniaceae
Espécie: Tabebuia Alba (Chamiso) Sandwith
Sinonímia botânica: Handroanthus albus (Chamiso) Mattos; Tecoma alba Chamisso
Outros nomes vulgares: ipê-amarelo, ipê, aipê, ipê-branco, ipê-mamono, ipê-mandioca, ipê-ouro, ipê-pardo, ipê-vacariano, ipê-tabaco, ipê-do-cerrado, ipê-dourado, ipê-da-serra, ipezeiro, pau-d’arco-amarelo, taipoca.
Aspectos Ecológicos
O ipê-amarelo é uma espécie heliófita (Planta adaptada ao crescimento em ambiente aberto ou exposto à luz direta) e decídua (que perde as folhas em determinada época do ano). Pertence ao grupo das espécies secundárias iniciais (DURIGAN & NOGUEIRA, 1990).
Abrange a Floresta Pluvial da Mata Atlântica e da Floresta Latifoliada Semidecídua, ocorrendo principalmente no interior da Floresta Primária Densa. É característica de sub-bosques dos pinhais, onde há regeneração regular.
Informações Botânicas
Morfologia
As árvores de Tabebuia alba possuem cerca de 30 metros de altura. O tronco é reto ou levemente tortuoso, com fuste de 5 a 8 m de altura. A casca externa é grisáceo-grossa, possuindo fissuras longitudinais esparas e profundas. A coloração desta é cinza-rosa intenso, com camadas fibrosas, muito resistentes e finas, porém bem distintas.
Com ramos grossos, tortuosos e compridos, o ipê-amarelo possui copa alongada e alargada na base. As raízes de sustentação e absorção são vigorosas e profundas.
As folhas, deciduais, são opostas, digitadas e compostas. A face superior destas folhas é verde-escura, e, a face inferior, acinzentada, sendo ambas as faces tomentosas. Os pecíolos das folhas medem de 2,5 a 10 cm de comprimento. Os folíolos, geralmente, apresentam-se em número de 5 a 7, possuindo de 7 a 18 cm de comprimento por 2 a 6 cm de largura. Quando jovem estes folíolos são densamente pilosos em ambas as faces. O ápice destes é pontiagudo, com base arredondada e margem serreada.
As flores, grandes e lanceoladas, são de coloração amarelo-ouro. Possuem em média 8X15 cm.
Quanto aos frutos, estes possuem forma de cápsula bivalvar e são secos e deiscentes. Do tipo síliqua, lembram uma vagem. Medem de 15 a 30 cm de comprimento por 1,5 a 2,5 cm de largura. As valvas são finamente tomentosas com pêlos ramificados. Possuem grande quantidade de sementes.
As sementes são membranáceas brilhantes e esbranquiçadas, de coloração marrom. Possuem de 2 a 3 cm de comprimento por 7 a 9 mm de largura e são aladas.
Reprodução
A espécie é caducifólia e a queda das folhas coincide com o período de floração. A floração inicia-se no final de agosto, podendo ocorrer alguma variação devido a fenômenos climáticos. Como a espécie floresce no final do inverno é influenciada pela intensidade do mesmo. Quanto mais frio e seco for o inverno, maior será a intensidade da florada do ipê amarelo.
As flores por sua exuberância, atraem abelhas e pássaros, principalmente beija-flores que são importantes agentes polinizadores. Segundo CARVALHO (2003), a espécie possui como vetor de polinização a abelha mamangava (Bombus morio).
As sementes são dispersas pelo vento.
A planta é hermafrodita, e frutifica nos meses de setembro, outubro, novembro, dezembro, janeiro e fevereiro, dependendo da sua localização. Em cultivo, a espécie inicia o processo reprodutivo após o terceiro ano.
Ocorrência Natural
Ocorre naturalmente na Floresta Estaciobal Semidecicual, Floresta de Araucária e no Cerrado.
Segundo o IBGE, a Tabebuia alba (Cham.) Sandw. é uma árvore do Cerrado, Cerradão e Mata Seca. Apresentando-se nos campos secos (savana gramíneo-lenhosa), próximo às escarpas.
Clima
Segundo a classificação de Köppen, o ipê-amarelo abrange locais de clima tropical (Aw), subtropical úmido (Cfa), sutropical de altitude (Cwa e Cwb) e temperado.
A T.alba pode tolerar até 81 geadas em um ano. Ocorre em locais onde a temperatura média anual varia de 14,4ºC como mínimo e 22,4ºC como máximo.
Solo
A espécie prefere solos úmidos, com drenagem lenta e geralmente não muito ondulados (LONGHI, 1995).
Aparece em terras de boa à média fertilidade, em solos profundos ou rasos, nas matas e raramente cerradões (NOGUEIRA, 1977).
Pragas e Doenças
De acordo com CARVALHO (2003), possui como praga a espécie de coleópteros Cydianerus bohemani da família Curculionoideae e um outro coleóptero da família Chrysomellidae. Apesar da constatação de elevados índices populacionais do primeiro, os danos ocasionados até o momento são leves. Nas praças e ruas de Curitiba - PR, 31% das árvores foram atacadas pela Cochonilha Ceroplastes grandis.
ZIDKO (2002), ao estudar no município de Piracicaba a associação de coleópteros em espécies arbóreas, verificou a presença de insetos adultos da espécie Sitophilus linearis da família de coleópteros, Curculionidae, em estruturas reprodutivas. Os insetos adultos da espécie emergiram das vagens do ipê, danificando as sementes desta espécie nativa.
ANDRADE (1928) assinalou diversas espécies de Cerambycidae atacando essências florestais vivas, como ingazeiro, cinamomo, cangerana, cedro, caixeta, jacarandá, araribá, jatobá, entre outras como o ipê amarelo.
A Madeira
A Tabebuia alba produz madeira de grande durabilidade e resistência ao apodrecimento (LONGHI,1995).
MANIERI (1970) caracteriza o cerne desta espécie como de cor pardo-havana-claro, pardo-havan-escuro, ou pardo-acastanhado, com reflexos esverdeados. A superfície da madeira é irregularmente lustrosa, lisa ao tato, possuindo textura media e grã-direita.
Com densidade entre 0,90 e 1,15 grama por centímetro cúbico, a madeira é muito dura (LORENZI, 1992), apresentando grande dificuldade ao serrar.
A madeira possui cheiro e gosto distintos. Segundo LORENZI (1992), o cheiro característico é devido à presença da substância lapachol, ou ipeína.
Usos da Madeira
Sendo pesada, com cerne escuro, adquire grande valor comercial na marcenaria e carpintaria. Também é utilizada para fabricação de dormentes, moirões, pontes, postes, eixos de roda, varais de carroça, moendas de cana, etc.
Produtos Não-Madeireiros
A entrecasca do ipê-amarelo possui propriedades terapêuticas como adstringente, usada no tratamento de garganta e estomatites. É também usada como diurético.
O ipê-amarelo possui flores melíferas e que maduras podem ser utilizadas na alimentação humana.
Outros Usos
É comumente utilizada em paisagismo de parques e jardins pela beleza e porte. Além disso, é muito utilizada na arborização urbana.
Segundo MOREIRA & SOUZA (1987), o ipê-amarelo costuma povoar as beiras dos rios sendo, portanto, indicado para recomposição de matas ciliares. MARTINS (1986), também cita a espécie para recomposição de matas ciliares da Floresta Estacional Semidecidual, abrangendo alguns municípios das regiões Norte, Noroeste e parte do Oeste do Estado do Paraná.
Aspectos Silviculturais
Possui a tendência a crescer reto e sem bifurcações quando plantado em reflorestamento misto, pois é espécie monopodial. A desrrama se faz muito bem e a cicatrização é boa. Sendo assim, dificilmente encopa quando nova, a não ser que seja plantado em parques e jardins.
Ao ser utilizada em arborização urbana, o ipê amarelo requer podas de condução com freqüência mediana.
Espécie heliófila apresenta a pleno sol ramificação cimosa, registrando-se assim dicotomia para gema apical. Deve ser preconizada, para seu melhor aproveitamento madeireiro, podas de formação usuais (INQUE et al., 1983).
Produção de Mudas
A propagação deve realizada através de enxertia.
Os frutos devem ser coletados antes da dispersão, para evitar a perda de sementes. Após a coleta as sementes são postas em ambiente ventilado e a extração é feita manualmente. As sementes do ipê amarelo são ortodoxas, mantendo a viabilidade natural por até 3 meses em sala e por até 9 meses em vidro fechado, em câmara fria.
A condução das mudas deve ser feita a pleno sol. A muda atinge cerca de 30 cm em 9 meses, apresentando tolerância ao sol 3 semanas após a germinação.
Sementes
Os ipês, espécies do gênero Tabebuia, produzem uma grande quantidade de sementes leves, aladas com pequenas reservas, e que perdem a viabilidade em poucos dias após a sua coleta. A sua conservação vem sendo estudada em termos de determinação da condição ideal de armazenamento, e tem demonstrado a importância de se conhecer o comportamento da espécie quando armazenada com diferentes teores de umidade inicial, e a umidade de equilíbrio crítica para a espécie (KANO; MÁRQUEZ & KAGEYAMA, 1978).
As levíssimas sementes aladas da espécie não necessitam de quebra de dormência. Podem apenas ser expostas ao sol por cerca de 6 horas e semeadas diretamente nos saquinhos. A quebra natural leva cerca de 3 meses e a quebra na câmara leva 9 meses. A germinação ocorre após 30 dias e de 80%.
As sementes são ortodoxas e há aproximadamente 87000 sementes em cada quilo.
Preço da Madeira no Mercado
O preço médio do metro cúbico de pranchas de ipê no Estado do Pará cotado em Julho e Agosto de 2005 foi de R$1.200,00 o preço mínimo, R$ 1509,35 o médio e R$ 2.000,00 o preço máximo (CEPEA,2005).
This used to be a bank: now a Wetherspoon's pub. Probably the best use for it, as these days all banks seems to do is lose your money.
When this shot was taken it was thankfully free of any evidence of the previous night's revelers search for Bill and Wilf. I shudder to think what it looks like this morning.
I have not edited these shots in any particular order, so, in the end I miss out some, or post others twice or even more. But, it was such an experience, saw so many wonderful things, I could post everything at once, but trying not to.
Anyway, on with the show, and some more wide angle shots with the camera on a rickety tripod.
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Christianity reached Roman Britain in the second-century AD. A number of Roman artefacts - pots, tiles and glass - have been found in excavations around St Paul’s, however no evidence has emerged that the site of St Paul’s, as once believed, was ever used for a Roman temple. The official withdrawal of Roman administration in 410 AD did not end Christian belief in England but it was to be almost two hundred years before St Paul’s Cathedral was founded. The two names most associated with the establishment of the first St Paul’s are Saint Mellitus and Saint Erkenwald. The former, a monk who arrived in Britain with Saint Augustine on a mission from Rome instigated by Pope Gregory the Great, founded St Paul’s in 604 AD. The latter was the Abbot of Chertsey whose consecration as Bishop of London in 675 AD, following the city’s brief return to paganism, confirmed the return of the Roman Church to London. The earliest Cathedral buildings were relatively short-lived structures, repeatedly damaged by fires and Viking attacks. It was the Cathedral begun in about 1087 AD by Bishop Maurice, Chaplain to William the Conqueror, which would provide the longest standing home for Christian worship on the site to date, surviving for almost six hundred years.
1087–1559: Medieval Splendour
The Cathedral quire was the first part of the new building to be completed in 1148, enabling the Cathedral to function as a place of worship as quickly as possible. Up to the Reformation of the Church in England St Paul’s was a Catholic cathedral in which the celebration of the Mass, the preaching of sermons, the veneration of many saints, shrines, reliquaries, chapels, the observance of Saints’ feast days, masses for the dead said in chantry chapels, a wooden cross known as a rood, and a chapel devoted to The Virgin, all played a part in the liturgical life of the building. A great deal of public activity also took place; although not always welcomed by those looking after the Cathedral, trade, sports and ball games were common and a north/south route through the Cathedral transepts was used as a general thoroughfare. Paul’s Cross was an important feature of Cathedral life from at least the mid thirteenth-century. It was an outdoor covered pulpit from which proclamations were made and leading prelates expounded, often controversially, on theology and politics. It ceased to be used in the 1630s, and stood in the north churchyard until 1642.
The Cathedral School was re-established with new statutes just to the east of Paul’s Cross in 1512 by John Colet (1466–1519) a Renaissance scholar and friend of Erasmus who viewed education as prerequisite for spiritual regeneration.
All of these enterprises, the spiritual, the educational, and the civic, took place within or beside the largest building in medieval England: longer, taller and wider than the present building and richly decorated.
The reign of King Henry VIII saw the beginning of the end for many aspects of the religious life of the building associated with Roman Catholicism. The shrine of St Erkenwald was plundered and waves of iconoclasm followed in which shrines and images were destroyed. The full suppression of Catholic worship and fittings was carried out under Edward VI by the first Protestant Bishop of London, Nicholas Ridley, who was martyred by Mary I's government in 1555. After a restoration of Catholic rites under Mary, settled Protestant worship was confirmed finally under Elizabeth I's first Bishop of London, Edmund Grindal, in 1559.
1560–1666: Reformation to Conflagration
The new form of worship continued at St Paul’s in the wake of the Reformation, with the choir singing in English instead of Latin at Mattins and Evensong according to the new Book of Common Prayer. The Cathedral already had a long history as a place of commemoration and some of the grandest tombs were still to be added to the building in the late sixteenth and early seventeenth centuries. One of the most remarkable monuments from this period still survives, that of John Donne (1572–1631), the poet and clergyman who, after a raffish youth, went on to become Dean of St Pauls from 1621 until his death. During his lifetime, St Paul's and Paul's Cross were leading centres of a newly confident and thriving Protestant culture in England.
The physical destruction wrought during the Reformation had only been the start of a series of threats to the fabric. In June 1561 lightning struck the Cathedral spire igniting a fire which destroyed the steeple and roofs, the heat and falling timbers causing such damage to the Cathedral structure that it would never fully recover. Plans were made for restoration and the architect Inigo Jones (1573–1652) was engaged to carry out work in 1633, but his work was left incomplete at the outbreak of the English Civil War in 1642. Parliamentary forces took control of the Cathedral and its Dean and Chapter dissolved; the Lady Chapel became a large preaching auditorium, while the vast nave was used as a cavalry barracks with, at one point, 800 horses stabled inside.
By the 1650s the building was in a serious state of disrepair and it was only after the Restoration in 1660 of King Charles II (1630–1685) that repair was once again considered in earnest as an architectural proclamation of the restored Church of England and the monarchy. Leading architects wrestled with the how to restore the medieval structure and were often in disagreement. Inspired by his travels in France and his knowledge of Italian architecture, Christopher Wren (1632–1732) proposed the addition of a dome to the building, a plan agreed upon in August 1666. Only a week later The Great Fire of London was kindled in Pudding Lane, reaching St Paul’s in two days. The wooden scaffolding contributed to the spread of the flames around the Cathedral and the high vaults fell, smashing into the crypt, where flames, fuelled by thousands of books stored there in vaults leased to printers and booksellers, put the structure beyond hope of rescue.
1666–1711: A new Cathedral for London
Sir Christopher Wren was a brilliant scientist and mathematician and Britain’s most famous architect. The building he designed to replace the pre-Fire Cathedral is his masterpiece. Nine years of planning were required to ensure that the new design would meet the requirements of a working cathedral; the quire was to be the main focus for liturgical activity, a Morning Chapel was required for Morning Prayer, vestries were needed for the clergy to robe, a treasury for the church plate, a home had to be planned for the enormous organ, bell towers were essential, and the interior had to be fitted for the grandest of occasions and ceremonies. The building which Wren delivered in thirty five years fulfilled all these needs and provided a symbol for the Church of England, the renewed capital city, and the emerging empire.
Construction commenced in 1675: the process involved many highly skilled draughtsmen and craftsmen and was pursued in phases, largely dependent on the availability of funding and materials. Portland stone predominated but other types of stone were necessary as well as bricks, iron and wood. All of the building accounts, contracts and records of the rebuilding commission survive, and many original drawings. A detailed history of the design of the cathedral can be found in the online Wren Office Drawings catalogue written by Dr Gordon Higgott (2012). Christopher Wren lived to see the building completed: the last stone of the Cathedral’s structure was laid on 26 October 1708 by two sons named after their fathers, Christopher Wren junior and Edward Strong (the son of master mason). The first service had already been held in 1697 – a Thanksgiving for the Peace between England and France.
1712–1795: Perilous painting and memorialising the Greats
The violent and iconoclastic transition from Roman Catholicism and the debate over the reformed faith which followed were tumultuous. The Cathedral was built at a time when the Civil War and Protectorate had again heightened sensitivity to the confluence of art and Protestantism. What constituted appropriate decoration for the Cathedral was the subject of great debate. After a competition Sir James Thornhill was chosen to provide a decorative scheme for the interior of the Cathedral dome in 1715 and immediately began work to produce eight scenes from the life of St Paul. Working precariously over fifty metres from the ground he completed the work within two years and was soon commissioned to continue his scheme into the lantern and onto the drum beneath the dome.
Daily rounds of worship were observed within view of the new murals, but despite the efforts to enliven the interior of the building, St Paul’s proved an unpopular venue with the Hanoverian dynasty and royal attendance dwindled; after George I’s visit in 1715 no monarch came again for seventy-four years. The capture of the French fortress of Louisburg during the course of the Seven Years War was marked by an impressive service in 1758, but it would not be until 1789 that George III marked his recovery with a special Thanksgiving service attended by thousands.
A monument to the philanthropist and prison reformer John Howard which was placed on the Cathedral floor in 1795 was the first of a host of sculptures commemorating the lives of clergy, writers, artists, scientists and military figures which were to populate vacant floor and wall space in the next century.Two of the most distinguished military commanders of the Napoleonic Wars were commemorated with state funerals and later great monuments on the church floor: Admiral Horatio Nelson in 1806 and Arthur Wellesley Duke of Wellington in 1852, both of whom are interred in the Cathedral crypt.
1800–1905 Heat, light and colour: St Paul’s in the age of industry
Institutional reform was matched by physical changes to St Paul’s in the nineteenth-century. Queen Victoria lamented that St Pauls was "most dreary, dingy and un-devotional” adding her voice to the general criticism of the Cathedral for being, dark, dirty and cold .The Cathedral Chapter took steps to make the building more inviting and began work on the so called "completion of the decoration”. While the use of vivid mosaic in the dome and the quire area were being explored, and programmes of stained glass were designed. The rearrangement of the quire by the Surveyor F C Penrose (1817–1903) was the most significant of many changes to the interior made under his supervision. By removing the screen dividing the quire from the nave many more people were able to participate in services. Great Victorian Deans, especially Henry H Millman and Robert Gregory, seized the opportunity to hold routine worship under the dome and in the nave, as well as in the quire – thus for the first time actively making the whole of the vast building a place of worship and Christian teaching. The full ceremonial potential of St Paul’s was also realised by this reordering, something anticipated in the state funeral for Nelson, and confirmed with that for Wellington.
Victorian philanthropy more generally flourished at a reinvigorated St Paul's. During the first half of the nineteenth-century Maria Hackett (1783–1874) devoted her time and money to a campaign to improve the living and educational conditions of boy choristers in St Paul’s and other cathedrals and Anglican choral foundations. In 1860 the Chapter of St Paul's presented William Weldon Champneys (1807–1875), to the vicarage of St Pancras, where he developed the schools, ragged schools, and Sunday schools and provided an invalids dinner table. The Canons of St Paul’s focused on the welfare of the thousands of clerks and warehousemen who worked in the vicinity of the Cathedral through the Amen Court Guild. At the end of the century St Paul’s had one of its most dynamic of English cathedral Chapters, with the many facets of the life of the Cathedral attaining new levels of distinction and in 1897 the organisation of the Diamond Jubilee Thanksgiving Service for Queen Victoria (1819–1901) proved an outstanding success.
906–1960 Belt and Braces: Strengthening the Dome and Defending the Building
Cracks had appeared in some parts of the Cathedral as a result of settlement even before the Cathedral was topped-off in 1710 and concern over the structural stability of the Cathedral persisted in to the early years of the twentieth-century. After various investigations, fears culminated in the Corporation of London's serving of a dangerous structure notice to the Dean on Christmas Eve 1924: the Cathedral was closed from 1925 to 1930 while the piers and dome were strengthened under the supervision of the surveyor Walter Godfrey Allen (1891–1986). Some of the strengthening interventions may have been excessive; however they were to provide valuable structural support when the Cathedral suffered two significant bomb strikes during the Second World War.
St Paul’s Watch, the group of volunteers who defended the Cathedral during The Blitz, enabled the continuation of services as normally as possible throughout the war years. At the end of the conflict, on 8 May 1945, ten consecutive services were held in thanksgiving for peace, each attended by over three thousand people. The last of the services focused on the work of the St Paul’s Watch. In the years that followed St Paul’s played an important role in commemorating those who had sacrificed their lives and in reconciliation. The American Memorial Chapel was constructed and consecrated in the presence of President Eisenhower (1890–1969) and on 21st October 1958, Theodor Heuss (1884–1963), President of the Federal Republic of Germany from 1949 to 1959, visited St Paul’s to present an altar set with the words "The German people have asked me to hand to you, Mr Dean, and to the Chapter of St Paul’s Cathedral this crucifix and these two candlesticks. Our gifts are a token of our sincere wish to serve, together with the British People, the cause of Peace in the World”.
1960–2012: Royal events and Social reformers
With the major structural issues resolved and war damage repaired, the Cathedral continued to welcome world leaders, thinkers, theologians, politicians and the public in pursuit of hope for a better society. Canon John Collins (1905–1982), who had been a leader in the drive for post-war reconciliation, campaigned tirelessly for peace, human rights, and nuclear disarmament, and against apartheid in South Africa. Dr Martin Luther King (1929–1968) stopped at St Paul's to speak from the west steps en route to collect his Nobel Peace Prize in 1964, and his widow Coretta Scott King (1927–2006) became the first woman to preach in a statutory service in St Paul’s. On January 30th, 1969 the Cathedral Choir was joined by Indian singers and instrumentalists, and addresses were given to mark the centenary of the birth of Mahatma Gandhi (1869–1948) the champion of non-violent resistance, civil rights and freedom across the world. Continuing this tradition, in 2012 the Dalai Lama (b. 1935) was welcomed to receive the Templeton prize ('for Progress Toward Research or Discoveries about Spiritual Realities'). The St Paul’s Institute was established in 2003 to foster an informed Christian response to the most urgent ethical and spiritual issues of our times and engaged with the Occupy Protests of 2011/12 seeking constructive debate on financial ethics.
The wedding in St Paul’s of HRH the Prince of Wales to Lady Diana Spencer gripped the nation and much of the world in 1981, and Queen Elizabeth II officially marked both her Golden and Diamond Jubilees with Thanksgiving services in St Paul’s Cathedral. There have been occasions for national mourning: in 1965 Winston Churchill (1874–1965) who had led Britain during the war received a state funeral, a ceremony reserved for heads of state and others who have given significant leadership in the defence of the nation. A large ceremonial funeral was held for former Prime Minister, Baroness Thatcher, in 2013. Vast crowds gathered at St Paul's following the terrorist attacks on New York on September 11 2001, as London expressed its solidarity with the people of New York at a time of grief; and the victims of the 7/7 bombings were mourned in special services in 2005. The Diamond Jubilee and the special summer service at St Paul's celebrating the Paralympic Games made 2012 a spectacular year for the Cathedral.
www.stpauls.co.uk/history-collections/history/cathedral-h...
LAW & ORDER -- Pictured: (l-r) Michael Moriarty as Executive A.D.A. Ben Stone, Jill Hennessy as A.D.A. Claire Kincaid, Steven Hill as D.A. Adam Schiff (Photo by: NBCU Photo Bank via AP Images)
Getting ready to ship these babies out to a store in San Francisco. All hand printed with my original designs.
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
[order] Charadriiformes | [family] Scolopacidae | [latin] Calidris alpina | [UK] Dunlin | [FR] Bécasseau variable | [DE] Alpenstrandläufer | [ES] Correlimos Común | [IT] Piovanello pancianera | [NL] Bonte Strandloper | [IRL] Breacóg
Sea Lark, Ebb Sleeper, Sea Mouse, Sand Mouse
[order] Charadriiformes | [family] Scolopacidae | [latin] Calidris alpina | [UK] Dunlin | [FR] Bécasseau variable | [DE] Alpenstrandläufer | [ES] Correlimos Común | [IT] Piovanello pancianera | [NL] Bonte Strandloper
spanwidth min.: 32 cm
spanwidth max.: 36 cm
size min.: 17 cm
size max.: 21 cm
Breeding
incubation min.: 21 days
incubation max.: 22 days
fledging min.: 19 days
fledging max.: 21 days
broods 1
eggs min.: 3
eggs max.: 5
Status: Summer visitor from NW Africa/SW Europe, winter visitor from Scandinavia to Siberia, passage migrant from Greenland (heading south to winter in Africa). Most occur during the mid-winter period.
Conservation Concern: Amber-listed in Ireland as the majority of Dunlins winter at less than ten sites. The European population has been evaluated as Depleted, due to a large historical decline.
Identification: One of the smaller waders and our most abundant one in winter and on passage. A limited number breed in some sandy / grassy locations along the west and north coasts. Plumage is highly variable - in summer, rich chestnut above, streaked on breast, white below with a striking black patch on the belly. The more usually encountered winter plumage bird shows a rather non-descript, uniform, plain brownish-grey on all upperparts and cold white underparts. Juveniles in autumn have warm brown tones on the upperparts and considerable streaking on the breast and underparts. There are many other variations and combinations, depending on the bird's state of moult. It is a rather dumpy bird, with black legs and a longish bill which downcurves slightly. Often occurs in very large flocks. An important bird to get to know (in all its plumages) if you want to successfully identify other similar-sized waders.
Call: A harsh churring trill - "thrrrreeep"
Diet: Feed predominantly on small invertebrates of estuarine mudflats, particularly polychaete worms and small gastropods. They feed in flocks, in the muddier sections of the estuaries and close to the tide edge.
Breeding: Nests on the ground in sparse, low vegetation - in Ireland favours machair habitats.
Wintering: Common along all coastal areas - especially on tidal mudflats and estuaries. Very few inland.
Where to see: Shannon & Fergus Estuary in County Clare and Dundalk Bay in County Louth regularly support >10,000 birds. Other important sites include Cork Harbour in County Cork, Lough Swilly in Donegal and Strangford Lough in Down (6,000- 9,000 birds).
Physical characteristics
This small shorebird is distinctive in breeding plumage, with a black belly-patch extending behind its black legs. Its head and breast are light-colored, and its back is bright rufous. In non-breeding plumage it is drab gray with a brownish head and breast. In flight it has white underwings, a white line down the middle of the upperwing, and white on either side of its rump and tail. The white underwings are especially distinctive in flight. As a flock twists and turns together in flight, white flashes of underwing are evident from a distance.
Dunlin flocks are often huge, most impressive when they display their coordinated aerial maneuvers trying to escape predation by Peregrine Falcons and Merlins. When foraging, they either pick food from the surface or probe in the mud. They feed on exposed mud or in shallow water, making short runs interspersed with periods of feeding. They feed day or night, depending on the timing of low tide.
Habitat
Tundra-breeders, Dunlin typically nest in wet meadow tundra with low ridges, vegetation hummocks, and nearby ponds. During migration and winter, they prefer mudflats, but can also be seen on sandy beaches, coastal grasslands, estuaries, and occasionally in muddy, freshwater areas.
Other details
Calidris alpina breeds mainly in northern Europe, which accounts for less than half of its global breeding range. Its European breeding population is large (>300,000 pairs), and was probably stable between 1970-1990 (although the European wintering population declined markedly). The species was stable in north-west Europe during 1990-2000, but declined around the Baltic and in Russia. Although the trend in Iceland was unknown, the species's population has clearly not yet recovered to the level that preceded its decline.
The Canadian Wildlife Service estimates the Dunlin population at 3,934,000 birds worldwide, with 1,325,000 in North America. Of that group, 500,000 birds make up the Pacific Coast population. Dunlin are currently the second most common shorebird in Washington, and the most common of Washington's wintering shorebirds, but numbers have declined in the Northwest in recent decades. There has been little habitat destruction or disturbance on the breeding grounds to date, but the migration and wintering grounds are threatened by destruction of habitat. There is currently no reliable information about population status or trends for Dunlin range-wide, so it is unknown if the trend in the Northwest is due to a decrease in population or a shift in range. Dunlin are considered an indicator species for assessing the health of Holarctic ecosystems, so determining range-wide population trends should be of high priority as reduction in their numbers could indicate that other species that use these ecosystems are at risk.
Feeding
On the breeding grounds, insects and insect larvae are the most important source of food. In coastal habitats, Dunlin also eat marine worms, small crustaceans, mollusks, and other aquatic creatures. They sometimes eat seeds and leaves.
Conservation
This species has a large range, with an estimated global Extent of Occurrence of 1,000,000-10,000,000 km². It has a large global population estimated to be 4,200,000-6,400,000 individuals (Wetlands International 2002). Global population trends have not been quantified, but the species is not believed to approach the thresholds for the population decline criterion of the IUCN Red List (i.e. declining more than 30% in ten years or three generations). For these reasons, the species is evaluated as Least Concern. [conservation status from birdlife.org]
Breeding
Males typically arrive first on the breeding grounds. Pairs form when females arrive, but if arrival on the breeding grounds is delayed due to weather, pairs may form prior to arrival. Former mates often use the same territory as in the previous year. The male starts a few scrapes, which may be lined with grass, sedge, and willow leaves. The female chooses one and finishes the construction. The nest is usually well hidden under a clump of grass or on a hummock. Both parents incubate the four eggs for 20 to 22 days. The young leave the nest shortly after hatching and find their own food. Both parents tend the young, although the female usually abandons the group within a week of hatching. The male generally stays with the young until they are close to fledging, typically about 19 days.
Migration
Migratory. Variety of migration strategies, from short coastal flights to long, non-stop flights overland on broad front. Race arctica moves from Greenland through Iceland, Britain and W France to Morocco and W Africa, primarily to Banc d´Arguin, Mauritania; arrives in Africa from late Jul and departs mainly Mar to early Apr; return migration farther W up W Britain, probably overflying Iceland. Race schinzii passes through Britain, France and Portugal to NW Africa; few may winter in SW England; continental birds move N up continental coasts, when fewer reach Britain than after breeding. Race alpina winters in Europe and NW Africa; easternmost birds migrate farthest; many moult in Wadden Sea or Wash, arriving from Jul, followed by W movements in Oct-Nov to British Is; birds wintering in E Mediterranean make long distance, flights overland across E Europe. At least 3 races move down E Asian coast, where passage recorded through Ussuriland, Korea, Japan, Hong Kong and coastal China. Race articola stages in W Alaska, and crosses Bering Strait to E Asian winter quarters. Almost entire population of pacifica uses Copper R Delta, SE Alaska, as spring staging site. Some 1-year-old birds remain in non-breeding range all year.
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Ringed Plover (Charadrius hiaticula
[order] Charadriiformes | [family] Charadriidae | [latin] Charadrius hiaticula | [UK] Ringed Plover | [FR] Pluvier grand-gravelot | [DE] Sandregenpfeifer | [ES] Chorlitejo Anillado | [IT] Corriere grosso | [NL] Bontbekplevier
spanwidth min.: 35 cm
spanwidth max.: 41 cm
size min.: 17 cm
size max.: 20 cm
Breeding
incubation min.: 23 days
incubation max.: 25 days
fledging min.: 22 days
fledging max.: 26 days
broods 2
eggs min.: 3
eggs max.: 4
Charadrius hiaticula
Feadóg chladaigh
Bull's Eye, Sea Lark, Sand Lark, Sand Tripper, Stone Runner
Status: Resident & winter visitor from areas further north where this population also breeds (Iceland, the Baltic & southern Scandinavia). Peak numbers between August and early October, and then numbers decline slightly (passage birds move further south) and stabilise between November and January.
Conservation Concern: Amber-listed as internationally important numbers winter in Ireland. The European population is considered to be Secure.
Identification: Compact, small wader, similar in size to Dunlin. Grey-brown upperparts and white underparts. Adults with orange bill with black tip in summer, which is mostly black in winter, orange legs, black ring widens as it extends across the chest. White throat and across the back of the neck. Prominent white wing-bar in flight.
Call: Mellow 'choo-ee'. Alarm is sharp 'peep', song repeated rythmic, mellow 'tee-too-e' and hurried and repeated 't'weea-t'.
Diet: Hunts visually, scanning the area for signs of movement which indicate potential prey. It feeds on a variety of invertebrates, particularly polychaete worms and crustaceans. Characteristic plover feeding action - short run along ground, pause, bend to pick up food item followed by another run.
Breeding: Mostly coastal breeding distribution, preferring to nest on exposed wide sandy or shingle beaches. Some breed inland, particularly in the west, where their preferred nesting habitat is on short-grazed pasture beside rivers and along lake
Wintering: Winter around the entire coastline, but are quite sparse along the north and southeast coasts. Mostly recorded along sandy stretches or along the upper shores of estuaries and non-estuarine coastline
Where to See: The Mullet, Broadhaven & Blacksod Bays in County Mayo, Outer Ards in County Down, Tralee Bay, Lough Gill & Akeragh Lough in County Kerry, Dublin Bay in County Dublin and Inner Galway Bay in County Galway are among the most important wintering sites (250-450 birds).
Physical characteristics
More robust plover than C. dubius and very similar to C. semipalmatus, but lacks basal web between middle and inner toes, and has slightly broader breast band, larger white supercilium and clearer yellow eye-ring. Female has breast band and ear-coverts tinged brown on sides. Distinct non-breeding plumage absent in nominate race. Juvenile resembles pale adult with buffy fringes, but these soon lost.
Habitat
Along coast on sand or shingle beaches, sandbanks and mudflats, estuaries and, occasionally, rivers, lakes, lagoons, short grassland, flooded fields and some artificial habitats also occurs on tundra. Prefers moist substrates, but rarely in shallow water. Generally, at least during migration, race tundrae occurs on softer sediments than hiaticula. Roosts communally, close to feeding area, on exposed, bare ground, or that with short vegetation, usually on coast, above high water mark.
Other details
Charadrius hiaticula is a widespread breeder in northern Europe (occurring more patchily further south), which probably constitutes >50% of its global breeding range. Its European breeding population is large (>120,000 pairs), and was stable between 1970-1990. Although there were declines in a few countries during 1990-2000, the species was stable or increased across most of its European range (the trend in Iceland was unknown), and probably underwent only a small decline overall.
Feeding
Moluscs, isopods, polychaete worms, crustaceans, amphipods and various insects. Sometimes uses foot-trembling. Typically in small flocks of up to 50. Forages by day and night, often on tidal flats.
Conservation
This species has a large range, with an estimated global Extent of Occurrence of 1,000,000-10,000,000 km². It has a large global population estimated to be 410,000-540,000 individuals (Wetlands International 2002). Global population trends have not been quantified, but the species is not believed to approach the thresholds for the population decline criterion of the IUCN Red List (i.e. declining more than 30% in ten years or three generations). For these reasons, the species is evaluated as Least Concern. [conservation status from birdlife.org]
Breeding
April around North Sea, June-July in Iceland, June in Nortern Eurasia. Seasonally monogamous.pair-bond occasionally maintained over successive years. Solitary or in loose neighbourhood groups, with nests 10-100 m apart. Nest is shallow scrape, lined with pebbles, debris and pieces of vegetation. 3-4 eggs, incubation lasts 21-27 days, by both parents. Chick pale buffy grey finely mottled with dusky and some cinnamon-buff above, white underparts, with blackish bordering band. Age of first breeding 1 year.
Migration
Migratory. Northernmost birds migrate furthest S, while southernmost breeders are also northernmost winterers; some W European birds may remain close to their breeding grounds. Mainly winters in Africa, but also in Mediterranean Basin, Iberian Peninsula, Red Sea and Persian Gulf. Small numbers migrate through, or possibly winter in, China and Japan. Nearctic breeders all migrate across N Atlantic, in a single flight or via Greenland and Iceland, probably to winter in W Africa. Race tundrae migrates via Europe, but also crosses Eurasian and African landmasses in broad front, towards E & S Africa; possibly crosses Sahara. In Egypt arrives early Sept and departs late May, in South Africa Sept-Oct and Apr, in Morocco Aug-Nov and Apr-Jun. High degree of site fidelity during migration and wintering.
Gargoyle is a mouth for ejected words of sweeping Lucifer this took other angels that had the seed of desire planted within them, for it is selfish desires that fuel the ego. He was expelled from the higher regions because he no longer had the Christic virtues but had the ego crystallized instead. Since we assert that selfish desires and interests strengthen the egos hold on us, it is also true that altruistic, compassionate service vivify the Christic force within us that stirs us to self-sacrifice for humanity (The hanged man). Can 'Lucifer' be the Hanged Man #12 card ? Here are a few depictions of the card for reference first: The Hanged Man...also known as Perspective....now also known as "Lucifer"....here's why I think this is an awesome pictorial for the meaning. What is the central meaning for the Hanged Man?
Letting go...as in accepting God's Will (give me a chance to explain...just a little more)
Giving up control
Accepting what is
Putting others first
NOW WAIT A MINUTE, ERIC !! You said this would all make sense....Lucifer isn't this way!
...TRUE.....and that's my point. He is the card's "shadow side" (or Reversed). The shadow side of every card is the not-so-well known or publicized meanings that are just as much true as the upright meanings...just from a different 'perspective' (like how i tied that all in...LOL)
Lucifer...Satan....the Devil....whoever you may call him....he IS the Hanged Man's other half to complete the whole story.
Let's look at the original card again...upside down or Shadow side: This way what does the card suggest? The man is now grounded again, able to walk on his OWN TWO FEET, under his OWN power. What about his head? It's still a-glow with enlightenment ! But wait....I thought the man got his enlightenment while hanging upside and submitting? He did....but he also CAN on his own...
...just like Lucifer did !
Remember the first card above said "New Vision"? The figure was 'standing tall' with wings spread, leaving the corpse on the ground that was a slave to the 'old ways'. Keeping these images in mind lets see the meanings of the Hanged Man again...as it's 'True' other "Shadow"
Reversing...turning the world around...overturning old priorities
Seeing things from a new angle or perspective
Up-Ending the old order...doing an about-face
Living in the moment...for the NOW !
Defiance
Self-assertion
Sound more like the Lucifer you know? Let's look again: What we are witnessing is the moment Lucifer made his choice to rebel...and just BE HIMSELF ! On the left...heaven...his appointment there, where he was told what to do and had limited choice. On the right, FREEDOM as not a PLACE, but an IDEA....where he stretches his hand out in acceptance (notice the other is more closed with a "shackle of light" restricting it's movement).
Notice, also, the color of his wings: white on left from that of God's control, dark on right to show expansive freedom like that of space. In-between there is a struggle for control, for power, and for self-enlightenment. Both God and now Lucifer know this....the time for a new perspective has come...and Lucifer chose FREE WILL.
Whether I believe in Lucifer or not is unimportant...only the symbolism here to help see the relationship of the meanings of both Light and Shadow...neither one more important than the other....both necessary to the True meaning of the Hanged Man card.
Which side are you? Do you submit to what others tell you is right...or do you find you listen to what your heart tells you? You may have more in common with this card than you previously thought ! Cheers !
Eric "MoonLightTrucker"
“Esoterically, the Hanged Man is the human spirit which is suspended from heaven by a single thread. Wisdom, not death, is reward for this voluntary sacrifice during which the human soul, suspended above the world of illusion, and meditating upon its unreality, is rewarded by the achievement of self-realization.” – Manly P. Hall, The Secret Teachings of All Ages.
In the Tarot with the twelfth (12th) card called ‘The Hanged Man”or in French, “Le Pendu.” The Hanged Man (XII) is the twelfth trump or Major Arcana card in most traditional Tarot decks.
This card portrays a young man hanging upside down by his left leg from a horizontal beam, the latter supported by two tree trunks from each of which six branches have been removed. The right leg of the youth is crossed in back of the left and his arms are folded behind his back in such a way as to form a cross surmounting a downward pointing triangle. According to Elphias Levi, the Hanged Man thus forms an inverted symbol of sulphur. Elphias Levi had stated in his book, Transcendental Magic; ” It is also implied fantastically that the Roman alphabet is related to Tarot cards, but whereas the Hebrew Mem answers to the card of Death the Roman M is referred to the Hanged Man, Resh to the Judgement card but R to the Blazing Star.” Levi likens the hanged man to the legend of Prometheus, the titan who gave fire to mankind and in turn suffered the wrath of Zeus by becoming the eternal sufferer, not just by being bound to a rock, but to also have his liver fed upon by an eagle each day. the Egyptian Tarot the hanged man is hung upside down between two palm trees, which is said to signify the Sun God who dies perennially for his world. In some Tarot decks, the figure in the 12th card carries under each arm a money bag from which coins are escaping. Some people have said that this latter card is that of Judas Iscariot who is said to have gone forth and hanged himself, the money bags representing the payment he received for his crime. The Hanged Man is a form of Pittura infamante;
(Italian for “defaming portrait”; plural pitture infamanti) is a genre of defamatory painting and relief, common in Renaissance Italy. It came to be regarded as a form of art rather than effigy; the power of the genre derived from a feudal-based code of honor, where shame was one of the most significant social punishments. Common themes of pittura infamante—which were meant to be humiliating—include depicting the subject as wearing a mitre or hanging upside down, being in the presence of unclean animals such as pigs or donkeys or those deemed evil like snakes; pittura infamante would also contain captions listing the offenses of the subject.Pittura infamante could originate as more favorable depictions, only to be transformed after the subject had fallen out of favor.
I recieved a request through bricklink for a custom order, now the person no longer wants them. Next time I should collect payment and not good faith, lesson learned.
Here is your sneak peak at "The Lost Saga." This is proof I am not just doing a small comic, this is going to be bigger, better, and filled to the top with action.
The estimate release date of Chapter 1 will be sometime this Fall.
If you want to be kept up to date with the progress, why not start here?
Part of an order going out today, this is my California Dreaming cupcake (lemon cupcake with pistachio buttercream).
I was thinking of one of my best friends, Shay, as I made this. The perennial blonde California Girl, even after many years of living abroad in Switzerland, Germany and France, she never lost that sunny West Coast disposition (nor her propensity for wearing flip flops the second the cold winter months were behind us -- something my husband teased her about relentlessly.). It was Shay's birthday Wednesday & one of the things I hate about being abroad is missing these fun celebrations with my friend's back home. Hope it was a good one, girlfriend, we'll catch up with some pink cocktails when I am next stateside!
(further pictures and information you can see by clicking on the link at the end of page!)
Palais Ephrussi
1, University Ring 14
Architect Theophil Hansen 1873
Family:
Address: Franzensring to Universitätsring
Progenitor Ephrussi-Sephardic Greek from Russia
Family tree - family vault at the Central Cemetery
Ignaz leaves the palace built on the ring
Viktor is arrested by the Nazis
The hare with amber eyes
Palais:
A small but fine Heinrichshof - Förstersche group
The neighbor: Palais Lieben
Piano nobile in inconspicuous 1 floor
Interior of Hitler's Professor
Location: Story of the Schottentor
From Franzensring to Universitätsring
The Ephrussi family name is relatively unknown in Vienna.
The Palais Ephrussi, so the building at the ring road, however, many Viennese is familiar, was there but housed the administration of Casinos Austria from 1969 to 2009 housed. The company inscription 'decorates' still the facade.
Today, the property is home of a law firm, led by the President of the Bar Association Gerhard Benn-Ibler.
Students across the university is probably more known McDonald, who has rented the ground floor of the adjacent house.
At that time the palace was at Franzensring. It began at the Parliament and reached to the university. In 1934 one part of it was renamed in Dr. Karl Lueger-Ring. This remained so until 2012. Now it's called University Ring.
The other part even had a more eventfull naming:
1934 Dr. Ignaz Seipel-Ring
1940 Josef Bürckel-Ring
1945 Dr. Ignaz Seipel-Ring
1949 Parliament-Ring
1956 Dr. Karl Renner Ring
Palais Ephrussi, opposite the University
Progenitor Ephrussi - Sephardic Greek from Russia
Ephrussi sounds strange and a bit exotic. One does not really know how to write the word, if you have not seen it before. Hardly anyone suspects that the ancestor of the dynasty, Charles Joachim (1792 - 1864), from Odessa in Russia was - and yet less that this was a Sephardic Greek.
He built a business empire, beginning with grain exports from Ukraine, then investing in the construction of infrastructure: bridges, railways, port facilities. And this, of course, also included the establishment of a bank - with offices in Paris and Vienna.
Offices in Paris - Vienna - Odessa
Pedigree
1. generation
Charles Joachim (1792 - 1864)
2. generation
Ignaz (1829 - 1899)
Leon (1826 - 1878)
3. generation
Viktor (1860 - 1945)
Charles (1849 - 1905)
4. generation
Elisabeth Waal (1899 - 2001)
Ignaz Ephrussi 'Iggie' (1906 - 2011)
5. generation
Victor de Waal
6. generation
Edmund de Waal (1964 - )
Son Ignaz has built the palace
Son Ignaz (1829 - 1899) took over in 1860 the financial transactions in Vienna, his brother Leonid (1826 - 1878) went to Paris and became 'Leon'
As the progenitor Charles died, he was laid to rest in the family vault Ephrussi at the Central Cemetery, not far from the gate 1
(There were later also Ignaz and his wife Emilie, born Porges 1836-1900, buried.)
Ephrussi family vault at the Central Cemetery, Gate 1
Son Ignaz was now head of the Viennese house and reputable in society. He was knighted by the emperor, bestowed him in 1871 with the Order of the Iron Crown, Third Class - although Ignaz throughout his life remained Russian citizen.
Economically he experienced a further upswing, founded more stores, also in London. It is said that the Ephrussi were the second richest banking family after the Rothschilds.
Therefore Ignaz could afford it to take on one of the most successful Ringstrasse architects, Theophil Hansen, 1869 for the construction of his palace. This one had a year earlier started with the construction of the Palais Epstein.
Apart from that Hansen had by his Athens stays good contacts with the Greek society of Vienna and came so to orders such as the Palais Sina am Hohen Markt or the Greek Orthodox Church at the meat market (Fleischmarkt).
Hansen Memorial, Parliament (detail)
Netsuke figurines come in the family
Around the time of the Palais building acquired Ignaz' extremely art-loving cousin Charles (1849 - 1905), who could afford to live as a bohemian and did not have to work, a collection of small carved Japanese figures, netsuke. Those were used in the attachment of kimono belts and were made of ivory, jade or horn.
As heritage (Note: according to other sources, as a gift ) within the family this exotic extravaganza came to Vienna's Palais, where Ignaz resided with family.
Son Victor is arrested by Nazis
In the family Ephrussi it came again to an alteration of generations: Viktor (1860-1945) took over the house. He was with Emilie, called 'Emmy', a born Schey, married.
The marriage was not happy, allegedly, in a manner of speaking the bride was in love with another man. Nevertheless, rapidly three children were born, almost 20 years later, another son - the father was at this time, however, almost certainly Emmys lover (but it was not talked about it).
The family survived reasonably sound an safe to the end of the monarchy, the first World War and the interwar period. But in 1938 came the Nazis, arrested the nearly 80-year-old Viktor in his palace and looted his valuables .
Viktor von Ephrussi
Against the Gestapo violence there were no means, only stratagems: Viktor's maid Anna scurried over and over again among the henchmen.
She succeeded every time to hide some of the small netsuke figurines under her apron, which she then hid in her room.
And she did not say a word to any of them. Not even the stately family.
Viktor was arrested, interrogated in the Hotel Metropol at Morzinplatz and forced to renounce all of his possessions in order to obtain an exit permit.
For his wife Emmy finally all of this became too much. She swallowed an increased dose of heart medications and died.
The Hotel Metropol as an interrogation center
The hare with amber eyes
Viktor was able to flee to England, where he died shortly before the end of the war. His daughter Elizabeth married into the Dutch family de Waal.
She returned in 1945 after the war to Vienna. In the meantime offices of the U. S. Army had moved Into the palais. Vienna should now remain occupied for ten years. Some of the old furnitures were still there. And Anna, the maid.
She handed out Elizabeth the netsuke figures which she could hide then. 264 by the number. A courageous woman. And no one knows her last name. Nobody has asked her for it.
Elizabeth's grandson Edmund has written the story of six generations in the book 'The Hare with the Amber Eyes'. A bestseller: sold 200 000 times.
The Bestseller
Netsuke Figures (Bid: Asian shop Bräunerstraße)
The war-damaged palace was in 1950 returned to the family. Meanwhile impoverished, it had to sell it for only $ 30 000. Were deferred only a few tapestries and books. For the compulsory expropriation of the bank a compensation of $ 5,000 was paid out - with the commitment that they would make no further claims .
As the palace changed hands in 2009, a sum of about 30 million euros has been rumored.
A small but fine Heinrichshof
The Palais Ephrussi extends on the ring road side over nine window axes, on the Schottengasse eight window axes.
The building is a scaled down version of the Heinrichshof which Hansen 1861-63 had built for the brick Baron Heinrich Drasche opposite the Court Opera (destroyed in 1945).
Heinrichshof, 1863
Palais Ephrussi on the left, then the Förstersche group
Theophil Hansen renounced of an accentuation of the center in favor of monumental tower-like corner projections giving the impression that the building stands free. The corner risalit was a characteristic of the baroque palace architecture (example: Schloss Belvedere). It was Hansen's innovative idea to incorporate this motif into the housing. In the business office at the corner of Schottengasse moved in the large, as well furnished by Hansen Café Hembsch.
University (left), Förstersche group (middle), Café Landtmann (right)
Hansen worked very closely with the architects of the adjacent building groups, which also had familial backgrounds: He was with Sophie, sister of Emil Foerster (1838 -1909) married. The brother took over the design on the ring road side, Carl Tietz on the back side at the Palais Lieben. In the literature, this complex of buildings of aesthetic and formal unity went down in history as the 'Förstersche group'.
Unfortunately, the part of the building complex (No. 10, to Mölkerbastei) was severely damaged by bombing in World War II and replaced by a new building.
Palais Ephrussi with caryatids, next to # 12
University Ring No. 10: New in 1966, Carl Appel
The neighbor: Palais Lieben
View Schottengasse:
Left Palais Lieben (8 window axes), right Palais Ephrussi (8 window axes)
One is inclined to attribute the Palais Ephrussi the entire complex. But on the side Schottengasse it includes only the first eight window axes.
If you look closely you can clearly see this on the basis of the color difference of the facade and the gilded, or not gilded balcony lattices.
Ephrussis' immediate neighbors were at the corner Schottengasse/Mölkerbastei the Lieben family, on the ring road side the Iron Baron Mayr-Melnhof (No. 12), No. 10 owned Theresa Blum (destroyed in 1945).
Corner Mölkerbastei/Schottengasse
Piano nobile in inconspicuous 1st floor
Italian flair with plenty of balconies
University Ring (above), Schottengasse (right)
The palace is through ledges horizontally divided into three zones ( base, 'piano nobile', Attica), nevertheless dominates the vertical order: pilasters embrace the second and third floor and the optical impression is further extended by the Terrakottakaryatiden (Terracotta caryatides) that carry the woodwork.
The entire attic floor lies something set back and is circumscribed by a gilded tendrils grid (the thus created balcony room provides surely a nice residential feeling, moreover, perhaps with a view to the Vienna Woods.)
The color scheme of the facade is particularly eye-catching and gives an Italian flair: red brick color with yellow stucco.
Hansen accentuates with the Palais Ephrussi in the first floor the main entrance and the sides with columns, wearing balconies. The shape of the balusters will be taken up later in the opposite University.
The lower floors were rusticated in the neo-Renaissance style, the appear massive and simple.
On the first floor, above the balcony, were the apartment of the landlord and the representative rooms - and not, as one might suspect, a floor above.
Terracotta Jewelry: The head of Mercury protrudes from the Arkanthusblättern (arcanthus leaves) of the capital. Fruit garlands adorn the tower walls between the pilaster capitals.
Detail balcony lattices
Interior of Hitler's Professor
Entrance hall
Transversely embedded courtyard with a glass roof
1 bedroom
2 Damensalon (ladie's salon)
3 dance lounge (including main entrance)
4 reception room
5 smoking-room, billiard room
6 Dining Room
(Note: In the Palais no tours are possible, only the reception area on the ground floor can be visited during business hours.)
Floor plan main floor
Ignaz Ritter von Ephrussi expressly wished from the architect to his main floor a separate staircase, which must not beeing used by any other house party. For the tenants were to build three floors with a convenient main and kitchen stair. On the ground floor a stable for four horses was provided. There are two basement levels.
For the interior design none other than Christian Griepenkerl was taken that equipped the main floor with painting cycles.
Later this one will Adolf Hitler refuse admission to the Academy of Arts because of "insufficient sample drawings".
The ceiling paintings in the Palais show Greek Zeus adventures and Jewish themes (images from the Book of Esther). In other respects, too, it was made sure that nothing was lacking: precious wood floors, expensive fireplaces, elegant marble - and a lot of gold. Inside and outside.
In sunlight, the balcony lattices shine far into the distance. No other Ringstraßenpalais (ring road palais) afforded this beauty .
Terracotta decorations, detail (Mercury)
Location - history from Schottentor
View before 1900 with still intact Gehtor (walking gate) of the Schottentor (gate).
Tor - Tower - Residential House
In the Middle Ages the Babenberg Jasomirgott took Irish-Scottish monks to Vienna. They founded on the ancient Roman road (traffic artery) leading to the west a convent and a school. The name Schottenviertel became customary.
The Schottentor was a part of the fortification. Mentioned it is for the first time in 1276, from 1291 on it was called the Schottenburgtor (Scottish castle gate), later only Schottentor.
The above the gate situated tower was extended in 1418, 1716 were converted into a house gate and tower, which belonged 1775-95 to the couple Eva and Anton Prohaska and 1812 to Protomedicus Edward Guldner von Lobes.
1839 has been demolished.
Old Schottentor Schottenkloster (monastery) 1683
Already in 1656 had been built a new (outer) gate in front of the old Schottentor. 1840 it was replaced by a neoclassical building, similar to the exterior castle gate.
However, as so inconvenient The five passages at Schottentor proved that the new gate soon, " the 5 follies " was the nickname . Supposedly, have been held to narrow the driving gates. And for pedestrians , it was a zig- zag course .
The new Schottentor was already 20 years after its establishment , in 1862 , demolished, only a Gehtor has been preserved until 1900. Then they demolished the remaining groups together with four houses of Mölkerbastei .
The term Schottentor found today on any street sign, only the metro station at the University bears the name - much to the chagrin of some Vienna tourists from the next station - can be misleading - Scots ring.
Old Schottentor to 1839
Schottentor , plan 1799
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New Schottentor 1840
View Schottengasse with Schottentor ( direction Votive Church ) , circa 1840
View Schottentor - outside, around 1840
View Schottentor - outside, around 1840
Outside, around 1840
Outside, around 1840
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New ablation Schottentor 1862
left: Palais Ephrussi
1875 - 1920 : Maximilian Course ( Emperor Maximilian of Mexico, initiated the building of the Votive Church )
1920 - 1934 : Liberty Square
1934 - 1938 : Dollfußplatz
1938 - 1945 : Hermann Goering place
1945 - 1946 : Liberty Square
1946 - Roosevelt Square ( with Sigmund Freud Park )
After the 2nd World War I circulated the following joke in Vienna: A visitor from the provinces asks in a Viennese tram :
" What is the name of the place over there? " "That is the Town Hall Square , formerly Adolf- Hitler-Platz . " A little further asks the visitors again :
" And what is there in the building? " "This is the Parliament , formerly County House . " Again, the tram runs a piece .
" And what is this place?" "This is the Stalin Square , formerly Schwarzenberg Platz . " The visitor gets out and says goodbye with the words:
"Goodbye , formerly Heil Hitler . "
View after 1900
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external link : Image Indoors on f1.online
Link :
Alphonse Thorsch
A banker was almost as rich as Rothschild - the extinction
Tomb of Thorsch family , Central Cemetery , Gate 1
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sources:
Dehio S 336 , Czeike , Archives Publishing
Viennese palace , W. Kraus, P. Müller, Blanck stone Verlag, 1991
The Ringstrasse , a European architectural idea , Barbara Dmytrasz , Amalthea Verlag, 2008
Vienna in old postcards, Czeike , 1989
Vienna pictures from the youth of our Emperor , Gerlach, 80 born FJ
The Press : The Ephrussi family scattered to the winds
The Standard : Prison of gold