Question everything... ok but... why?

Welcome to the world of questions.. where answers don't speak.. but faces silently scream.. and no one knows whats goin' thorugh you.. it remains within u.. till death.

~quote by :`hammy ... 22 year old landscape master :D

 

Edit after ouliar's eye's comment : It is the same 'thinking' wood shaving as in this shot !

Question mark butterfly feeding on a purple coneflower. Lens used with a 16 mm extension tube.

A spot of Porto philosophy just behind the station.

 

www.redbubble.com/people/mbangert/works/16542446-good-que...

 

pixels.com/featured/good-question-mark-bangert.html

Bodie Island Lighthouse is one of a series of lights that were built along North Carolina's Outer Banks. Think of a lighthouse as the original GPS... along with the Sun and stars, these lighthouses were fixed points, visible both day and night, that ships' captains would navigate from to avoid the deadly shoals off North Carolina's coast. It is not for no reason that the area off Cape Hatteras is called "The Graveyard of the Atlantic"... these lighthouses saved lives! Bodie Island Lighthouse started service on October 1, 1872. Since that day, it has had a relatively serene existence, despite the occasional hurricane, nor'easter, and the harsh salt environment of the coast... but time takes its toll on everything. After many years of restoration, Bodie Island Lighthouse opened this April (2013) to visitors inside the structure for the first time in its near 141 year history.

 

The National Park Service, who looks after the lighthouse now, conducts the tours in an orderly way. The group I was with all met in a small room at the base of the lighthouse where we were lectured on the "rules" before we made our way to the top of the structure. We had a fairly eclectic group with many families... some were from Ohio, Wisconsin, and Florida, and there were a group of Mennonites on vacation as well, all crammed in this room, learning mostly what not to do. "Not to do": no running, no stamping of feet, no loud talking, etc., but the coup de grâce was "no sliding down the banisters!"

 

For reasons I fully understand, the park service, for the first time as a public service to our beachgoing public, also explained about rip currents, also known as rip tide. I've been caught in one... it carries you out to sea, but only so far. It's nearly impossible to swim against it... you ride it out, swim parallel to the shore and swim back. Sounds easy, but a lot of folks drown trying to fight it. So the park service is effectively being proactive about it at every venue where they have a captive audience, and I say "good for them." But if you know me at all, you know I can't leave well enough alone in a situation like that... our guide asked at his conclusion, "Any questions or thoughts?" "Yes", I could hear myself saying, "If we encounter a rip current up there, I'm sliding down the banister!" Everybody laughed, but not so hard as the Mennonites. Seems I love a captive audience as well! It reminded me of my short, but colorful career as an Amish comedian... but that's a story for another time.

 

In this image, I made it down the structure before anyone else (I behaved, and did not slide down the banister), set the camera for delay at 0.8-second exposure, set it in the middle of the floor and walked away... I love the blur of people making their way back down.

   

Gnosticism (from Ancient Greek: γνωστικός gnostikos, "having knowledge", from γνῶσις gnōsis, knowledge) is a modern name for a variety of ancient religious ideas and systems, originating in Jewish Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:

All matter is evil, and the non-material, spirit-realm is good.

There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.

The creator of the (material) universe is not the supreme god, but an inferior spirit (the Demiurge).

Gnosticism does not deal with "sin," only ignorance.

To achieve salvation, one needs gnosis (knowledge).

The Gnostic ideas and systems flourished in the Mediterranean world in the second century AD, in conjunction with and influenced by the early Christian movements and Middle Platonism. After the second century, a decline set in. In the Persian Empire, Gnosticism in the form of Manicheism spread as far as China, while Mandaeism is still alive in Iraq.

A major question in scholarly research is the qualification of Gnosticism, based on the study of its texts, as either an interreligious phenomenon or as an independent religion.

 

Gnosis refers to knowledge based on personal experience or perception. In a religious context, gnosis is mystical or esoteric knowledge based on direct participation with the divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. It is an inward "knowing", comparable to that encouraged by Plotinus (neoplatonism), and differs from proto-orthodox Christian views.[1] Gnostics are "those who are oriented toward knowledge and understanding – or perception and learning – as a particular modality for living".

 

The usual meaning of gnostikos in Classical Greek texts is "learned" or "intellectual", such as used by Plato in the comparison of "practical" (praktikos) and "intellectual" (gnostikos). Plato's use of "learned" is fairly typical of Classical texts.

 

By the Hellenistic period, it began to also be associated with Greco-Roman mysteries, becoming synonymous with the Greek term musterion. The adjective is not used in the New Testament, but Clement of Alexandria[note 3] speaks of the "learned" (gnostikos) Christian in complimentary terms. The use of gnostikos in relation to heresy originates with interpreters of Irenaeus. Some scholars[note consider that Irenaeus sometimes uses gnostikos to simply mean "intellectual",[note 5] whereas his mention of "the intellectual sect" is a specific designation.

 

The term "Gnosticism" does not appear in ancient sources,[note 10] and was first coined in the 17th century by Henry More in a commentary on the seven letters of the Book of Revelation, where More used the term "Gnosticisme" to describe the heresy in Thyatira. The term Gnosticism was derived from the use of the Greek adjective gnostikos (Greek γνωστικός, "learned", "intellectual") by St. Irenaeus (c. 185 AD) to describe the school of Valentinus as he legomene gnostike haeresis "the heresy called Learned (gnostic)."

 

Origins

The earliest origins of Gnosticism are obscure and still disputed. The proto-orthodox Christian groups called Gnostics a heresy of Christianity,] but according to the modern scholars the theology's origin is closely related to Jewish sectarian milieus and early Christian sects. Scholars debate Gnosticism's origins as having roots in Neoplatonism and Buddhism, due to similarities in beliefs, but ultimately, its origins are currently unknown. As Christianity developed and became more popular, so did Gnosticism, with both proto-orthodox Christian and Gnostic Christian groups often existing in the same places. The Gnostic belief was widespread within Christianity until the proto-orthodox Christian communities expelled the group in the second and third centuries (C.E.). Gnosticism became the first group to be declared heretical.

 

Some scholars prefer to speak of "gnosis" when referring to first-century ideas that later developed into gnosticism, and to reserve the term "gnosticism" for the synthesis of these ideas into a coherent movement in the second century.No gnostic texts have been discovered that pre-date Christianity,and "pre-Christian Gnosticism as such is hardly attested in a way to settle the debate once and for all."

 

Jewish Christian origins

 

Contemporary scholarship largely agrees that Gnosticism has Jewish Christian origins, originating in the late first century AD in non rabbinical Jewish sects and early Christian sects.

 

Many heads of gnostic schools were identified as Jewish Christians by Church Fathers, and Hebrew words and names of God were applied in some gnostic systems. The cosmogonic speculations among Christian Gnostics had partial origins in Maaseh Bereshit and Maaseh Merkabah. This thesis is most notably put forward by Gershom Scholem (1897–1982) and Gilles Quispel (1916–2006). Scholem detected Jewish gnosis in the imagery of the merkavah, which can also be found in "Christian" Gnostic documents, for example the being "caught away" to the third heaven mentioned by Paul the Apostle. Quispel sees Gnosticism as an independent Jewish development, tracing its origins to Alexandrian Jews, to which group Valentinus was also connected.

 

Many of the Nag Hammadi texts make reference to Judaism, in some cases with a violent rejection of the Jewish God. Gershom Scholem once described Gnosticism as "the Greatest case of metaphysical anti-Semitism". Professor Steven Bayme said gnosticism would be better characterized as anti-Judaism. Recent research into the origins of Gnosticism shows a strong Jewish influence, particularly from Hekhalot literature.

 

Within early Christianity, the teachings of Paul and John may have been a starting point for Gnostic ideas, with a growing emphasis on the opposition between flesh and spirit, the value of charisma, and the disqualification of the Jewish law. The mortal body belonged to the world of inferior, worldly powers (the archons), and only the spirit or soul could be saved. The term gnostikos may have acquired a deeper significance here.

 

Alexandria was of central importance for the birth of Gnosticism. The Christian ecclesia (i. e. congregation, church) was of Jewish–Christian origin, but also attracted Greek members, and various strand of thought were available, such as "Judaic apocalypticism, speculation on divine wisdom, Greek philosophy, and Hellenistic mystery religions."

 

Regarding the angel Christology of some early Christians, Darrell Hannah notes:

 

[Some] early Christians understood the pre-incarnate Christ, ontologically, as an angel. This "true" angel Christology took many forms and may have appeared as early as the late First Century, if indeed this is the view opposed in the early chapters of the Epistle to the Hebrews. The Elchasaites, or at least Christians influenced by them, paired the male Christ with the female Holy Spirit, envisioning both as two gigantic angels. Some Valentinian Gnostics supposed that Christ took on an angelic nature and that he might be the Saviour of angels. The author of the Testament of Solomon held Christ to be a particularly effective "thwarting" angel in the exorcism of demons. The author of De Centesima and Epiphanius’ "Ebionites" held Christ to have been the highest and most important of the first created archangels, a view similar in many respects to Hermas’ equation of Christ with Michael. Finally, a possible exegetical tradition behind the Ascension of Isaiah and attested by Origen's Hebrew master, may witness to yet another angel Christology, as well as an angel Pneumatology.

 

The pseudepigraphical Christian text Ascension of Isaiah identifies Jesus with angel Christology:

 

[The Lord Christ is commissioned by the Father] And I heard the voice of the Most High, the father of my LORD as he said to my LORD Christ who will be called Jesus, ‘Go out and descend through all the heavens...

 

The Shepherd of Hermas is a Christian literary work considered as canonical scripture by some of the early Church fathers such as Irenaeus. Jesus is identified with angel Christology in parable 5, when the author mentions a Son of God, as a virtuous man filled with a Holy "pre-existent spirit".

 

Neoplatonic influences

See also: Platonic Academy, Neoplatonism and Gnosticism, and Neoplatonism and Christianity

In the 1880s Gnostic connections with neo-Platonism were proposed.Ugo Bianchi, who organised the Congress of Messina of 1966 on the origins of Gnosticism, also argued for Orphic and Platonic origins.Gnostics borrowed significant ideas and terms from Platonism, using Greek philosophical concepts throughout their text, including such concepts as hypostasis (reality, existence), ousia (essence, substance, being), and demiurge (creator God). Both Sethian Gnostics and Valentinian Gnostics seem to have been influenced by Plato, Middle Platonism, and Neo-Pythagoreanism academies or schools of thought. Both schools attempted "an effort towards conciliation, even affiliation" with late antique philosophy, and were rebuffed by some Neoplatonists, including Plotinus.

 

Persian origins or influences

Early research into the origins of Gnosticism proposed Persian origins or influences, spreading to Europe and incorporating Jewish elements. According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Richard August Reitzenstein (1861–1931) most famously situated the origins of Gnosticism in Persia.

 

Carsten Colpe (b. 1929) has analyzed and criticised the Iranian hypothesis of Reitzenstein, showing that many of his hypotheses are untenable. Nevertheless, Geo Widengren (1907–1996) argued for the origin of (Mandaean) Gnosticism in Mazdean (Zoroastrianism) Zurvanism, in conjunction with ideas from the Aramaic Mesopotamian world.

 

Buddhist parallels

 

In 1966, at the Congress of Median, Buddhologist Edward Conze noted phenomenological commonalities between Mahayana Buddhism and Gnosticism, in his paper Buddhism and Gnosis, following an early suggestion put forward by Isaac Jacob Schmidt. The influence of Buddhism in any sense on either the gnostikos Valentinus (c. 170) or the Nag Hammadi texts (3rd century) is not supported by modern scholarship, although Elaine Pagels (1979) called it a "possibility".

 

Characteristics

Cosmology

 

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The Syrian–Egyptian traditions postulate a remote, supreme Godhead, the Monad. From this highest divinity emanate lower divine beings, known as Aeons. The Demiurge, one of those Aeons, creates the physical world. Divine elements "fall" into the material realm, and are locked within human beings. This divine element returns to the divine realm when Gnosis, esoteric or intuitive knowledge of the divine element within, is obtained.

 

Dualism and monism

Gnostic systems postulate a dualism between God and the world, varying from the "radical dualist" systems of Manichaeism to the "mitigated dualism" of classic gnostic movements. Radical dualism, or absolute dualism, posits two co-equal divine forces, while in mitigated dualism one of the two principles is in some way inferior to the other. In qualified monism the second entity may be divine or semi-divine. Valentinian Gnosticism is a form of monism, expressed in terms previously used in a dualistic manner.

 

Moral and ritual practice

Gnostics tended toward asceticism, especially in their sexual and dietary practice. In other areas of morality, Gnostics were less rigorously ascetic, and took a more moderate approach to correct behaviour. In normative early Christianity the Church administered and prescribed the correct behaviour for Christians, while in Gnosticism it was the internalised motivation that was important. Ritualistic behaviour was not important unless it was based on a personal, internal motivation. Ptolemy's Epistle to Flora describes a general asceticism, based on the moral inclination of the individual.

 

Concepts

Monad

 

In many Gnostic systems, God is known as the Monad, the One. God is the high source of the pleroma, the region of light. The various emanations of God are called æons. According to Hippolytus, this view was inspired by the Pythagoreans, who called the first thing that came into existence the Monad, which begat the dyad, which begat the numbers, which begat the point, begetting lines, etc.

 

The Sethian cosmogony as most famously contained in the Apocryphon ("Secret book") of John describes an unknown God, very similar to the orthodox apophatic theology, but different from the orthodox teachings that this God is the creator of heaven and earth. Orthodox theologians often attempt to define God through a series of explicit positive statements: he is omniscient, omnipotent, and truly benevolent. The Sethian hidden transcendent God is, by contrast, defined through negative theology: he is immovable, invisible, intangible, ineffable; commonly, "he" is seen as being hermaphroditic, a potent symbol for being, as it were, "all-containing". In the Apocryphon of John, this god is good in that it bestows goodness. After the apophatic statements, the process of the Divine in action is used to describe the effect of such a god.

 

Pleroma

Pleroma (Greek πλήρωμα, "fullness") refers to the totality of God's powers. The heavenly pleroma is the center of divine life, a region of light "above" (the term is not to be understood spatially) our world, occupied by spiritual beings such as aeons (eternal beings) and sometimes archons. Jesus is interpreted as an intermediary aeon who was sent from the pleroma, with whose aid humanity can recover the lost knowledge of the divine origins of humanity. The term is thus a central element of Gnostic cosmology.

 

Pleroma is also used in the general Greek language, and is used by the Greek Orthodox church in this general form, since the word appears in the Epistle to the Colossians. Proponents of the view that Paul was actually a gnostic, such as Elaine Pagels, view the reference in Colossians as a term that has to be interpreted in a gnostic sense.

 

Emanation

 

The Supreme Light or Consciousness descends through a series of stages, gradations, worlds, or hypostases, becoming progressively more material and embodied. In time it will turn around to return to the One (epistrophe), retracing its steps through spiritual knowledge and contemplation.

 

Aeon

 

In many Gnostic systems, the aeons are the various emanations of the superior God or Monad. From this first being, also an æon, a series of different emanations occur, beginning in certain Gnostic texts with the hermaphroditic Barbelo, from which successive pairs of aeons emanate, often in male–female pairings called syzygies. The numbers of these pairings varied from text to text, though some identify their number as being thirty. The aeons as a totality constitute the pleroma, the "region of light". The lowest regions of the pleroma are closest to the darkness; that is, the physical world.

 

Two of the most commonly paired æons were Christ and Sophia (Greek: "Wisdom"); the latter refers to Christ as her "consort" in A Valentinian Exposition.

 

Sophia

 

In Gnostic tradition, the term Sophia (Σoφíα, Greek for "wisdom") refers to the final and lowest emanation of God. In most if not all versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive or negative depiction of materiality thus resides a great deal on mythic depictions of Sophia's actions. She is occasionally referred to by the Hebrew equivalent of Achamoth (this is a feature of Ptolemy's version of the Valentinian gnostic myth). Jewish Gnosticism with a focus on Sophia was active by 90 AD.[citation needed]

 

Sophia, emanating without her partner, resulted in the production of the Demiurge (Greek: lit. "public builder"),[50] who is also referred to as Yaldabaoth and variations thereof in some Gnostic texts.[43] This creature is concealed outside the pleroma;[43] in isolation, and thinking itself alone, it creates materiality and a host of co-actors, referred to as archons. The demiurge is responsible for the creation of mankind; trapping elements of the pleroma stolen from Sophia inside human bodies.[43][51] In response, the Godhead emanates two savior aeons, Christ and the Holy Spirit; Christ then embodies itself in the form of Jesus, in order to be able to teach man how to achieve gnosis, by which they may return to the pleroma.[52]

 

Demiurge[edit]

 

A lion-faced deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of Yaldabaoth, the Demiurge; however, cf. Mithraic Zervan Akarana[53]

Main article: Demiurge

The term demiurge derives from the Latinized form of the Greek term dēmiourgos, δημιουργός, literally "public or skilled worker".[note 20] This figure is also called "Yaldabaoth",[43] Samael (Aramaic: sæmʻa-ʼel, "blind god"), or "Saklas" (Syriac: sækla, "the foolish one"), who is sometimes ignorant of the superior god, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. Other names or identifications are Ahriman, El, Satan, and Yahweh.

 

The demiurge creates the physical universe and the physical aspect of humanity.[55] The demiurge typically creates a group of co-actors named archons who preside over the material realm and, in some cases, present obstacles to the soul seeking ascent from it.[43] The inferiority of the demiurge's creation may be compared to the technical inferiority of a work of art, painting, sculpture, etc. to the thing the art represents. In other cases it takes on a more ascetic tendency to view material existence negatively, which then becomes more extreme when materiality, including the human body, is perceived as evil and constrictive, a deliberate prison for its inhabitants.

 

Moral judgements of the demiurge vary from group to group within the broad category of Gnosticism, viewing materiality as being inherently evil, or as merely flawed and as good as its passive constituent matter allows.[56]

 

Archon[edit]

Main article: Archon (Gnosticism)

In late antiquity some variants of Gnosticism used the term archon to refer to several servants of the demiurge.[51] In this context they may be seen as having the roles of the angels and demons of the Old Testament.[citation needed]

 

According to Origen's Contra Celsum, a sect called the Ophites posited the existence of seven archons, beginning with Iadabaoth or Ialdabaoth, who created the six that follow: Iao, Sabaoth, Adonaios, Elaios, Astaphanos, and Horaios.[57] Similarly to the Mithraic Kronos and Vedic Narasimha, a form of Vishnu, Ialdabaoth had a head of a lion.[43][58][59]

 

Other concepts[edit]

Other Gnostic concepts are:[60]

 

sarkic – earthly, hidebound, ignorant, uninitiated. The lowest level of human thought; the fleshly, instinctive level of thinking.

hylic – lowest order of the three types of human. Unable to be saved since their thinking is entirely material, incapable of understanding the gnosis.

psychic – "soulful", partially initiated. Matter-dwelling spirits

pneumatic – "spiritual", fully initiated, immaterial souls escaping the doom of the material world via gnosis.

kenoma – the visible or manifest cosmos, "lower" than the pleroma

charisma – gift, or energy, bestowed by pneumatics through oral teaching and personal encounters

logos – the divine ordering principle of the cosmos; personified as Christ. See also Odic force.

hypostasis – literally "that which stands beneath" the inner reality, emanation (appearance) of God, known to psychics

ousia – essence of God, known to pneumatics. Specific individual things or being.

Jesus as Gnostic saviour[edit]

Jesus is identified by some Gnostics as an embodiment of the supreme being who became incarnate to bring gnōsis to the earth,[61][52] while others adamantly denied that the supreme being came in the flesh, claiming Jesus to be merely a human who attained divinity through gnosis and taught his disciples to do the same.[citation needed] Among the Mandaeans, Jesus was considered a mšiha kdaba or "false messiah" who perverted the teachings entrusted to him by John the Baptist.[62] Still other traditions identify Mani and Seth – third son of Adam and Eve – as salvific figures.

 

Development[edit]

Three periods can be discerned in the development of Gnosticism:[63]

 

Late first century and early second century: development of Gnostic ideas, contemporaneous with the writing of the New Testament;

mid-second century to early third century: high point of the classical Gnostic teachers and their systems, "who claimed that their systems represented the inner truth revealed by Jesus";[63]

end of second century to fourth century: reaction by the proto-orthodox church and condemnation as heresy, and subsequent decline.

During the first period, three types of tradition developed:[63]

 

Genesis was reinterpreted in Jewish milieus, viewing Jahweh as a jealous God who enslaved people; freedom was to be obtained from this jealous God;

A wisdom tradition developed, in which Jesus' sayings were interpreted as pointers to an esoteric wisdom, in which the soul could be divinized through identification with wisdom.[63][note 21] Some of Jesus' sayings may have been incorporated into the gospels to put a limit on this development. The conflicts described in 1 Corinthians may have been inspired by a clash between this wisdom tradition and Paul's gospel of crucifixion and arising;[63]

A mythical story developed about the descent of a heavenly creature to reveal the Divine world as the true home of human beings.[63] Jewish Christianity saw the Messiah, or Christ, as "an eternal aspect of God's hidden nature, his "spirit" and "truth", who revealed himself throughout sacred history".[25]

The movement spread in areas controlled by the Roman Empire and Arian Goths,[65] and the Persian Empire. It continued to develop in the Mediterranean and Middle East before and during the 2nd and 3rd centuries, but decline also set in during the third century, due to a growing aversion from the Catholic Church, and the economic and cultural deterioration of the Roman Empire.[66] Conversion to Islam, and the Albigensian Crusade (1209–1229), greatly reduced the remaining number of Gnostics throughout the Middle Ages, though a few Mandaean communities still exist. Gnostic and pseudo-gnostic ideas became influential in some of the philosophies of various esoteric mystical movements of the 19th and 20th centuries in Europe and North America, including some that explicitly identify themselves as revivals or even continuations of earlier gnostic groups.

 

Relation with early Christianity[edit]

Dillon notes that Gnosticism raises questions about the development of early Christianity.[67]

 

Orthodoxy and heresy[edit]

See also: Diversity in early Christian theology

The Christian heresiologists, most notably Irenaeus, regarded Gnosticism as a Christian heresy. Modern scholarship notes that early Christianity was very diverse, and Christian orthodoxy only settled in the 4th century, when the Roman Empire declined and Gnosticism lost its influence.[68][66][69][67] Gnostics and proto-orthodox Christians shared some terminology. Initially, they were hard to distinguish from each other.[70]

 

According to Walter Bauer, "heresies" may well have been the original form of Christianity in many regions.[71] This theme was further developed by Elaine Pagels,[72] who argues that "the proto-orthodox church found itself in debates with gnostic Christians that helped them to stabilize their own beliefs."[67] According to Gilles Quispel, Catholicism arose in response to Gnosticism, establishing safeguards in the form of the monarchic episcopate, the creed, and the canon of holy books.[73]

 

Historical Jesus[edit]

See also: Jesus in comparative mythology and Christ myth theory

The Gnostic movements may contain information about the historical Jesus, since some texts preserve sayings which show similarities with canonical sayings.[74] Especially the Gospel of Thomas has a significant amount of parallel sayings.[74] Yet, a striking difference is that the canonical sayings center on the coming endtime, while the Thomas-sayings center on a kingdom of heaven that is already here, and not a future event.[75] According to Helmut Koester, this is because the Thomas-sayings are older, implying that in the earliest forms of Christianity Jesus was regarded as a wisdom-teacher.[75] An alternative hypothesis states that the Thomas authors wrote in the second century, changing existing sayings and eliminating the apocalyptic concerns.[75] According to April DeConick, such a change occurred when the endtime did not come, and the Thomasine tradition turned toward a "new theology of mysticism" and a "theological commitment to a fully-present kingdom of heaven here and now, where their church had attained Adam and Eve's divine status before the Fall."[75]

 

Johannine literature[edit]

The prologue of the Gospel of John describes the incarnated Logos, the light that came to earth, in the person of Jesus.[76] The Apocryphon of John contains a scheme of three descendants from the heavenly realm, the third one being Jesus, just as in the Gospel of John. The similarities probably point to a relationship between gnostic ideas and the Johannine community.[76] According to Raymond Brown, the Gospel of John shows "the development of certain gnostic ideas, especially Christ as heavenly revealer, the emphasis on light versus darkness, and anti-Jewish animus."[76] The Johannine material reveals debates about the redeemer myth.[63] The Johannine letters show that there were different interpretations of the gospel story, and the Johannine images may have contributed to second-century Gnostic ideas about Jesus as a redeemer who descended from heaven.[63] According to DeConick, the Gospel of John shows a "transitional system from early Christianity to gnostic beliefs in a God who transcends our world."[76] According to DeConick, John may show a bifurcation of the idea of the Jewish God into Jesus' Father in Heaven and the Jews' father, "the Father of the Devil" (most translations say "of [your] father the Devil"), which may have developed into the gnostic idea of the Monad and the Demiurge.[76]

 

Paul and Gnosticism[edit]

Tertullian calls Paul "the apostle of the heretics",[77] because Paul's writings were attractive to gnostics, and interpreted in a gnostic way, while Jewish Christians found him to stray from the Jewish roots of Christianity.[78] In I Corinthians Paul refers to some church members as "having knowledge" (Greek: τὸν ἔχοντα γνῶσιν, ton echonta gnosin).[79] James Dunn claims that in some cases, Paul affirmed views that were closer to gnosticism than to proto-orthodox Christianity.[80]

 

According to Clement of Alexandria, the disciples of Valentinus said that Valentinus was a student of a certain Theudas, who was a student of Paul,[80] and Elaine Pagels notes that Paul's epistles were interpreted by Valentinus in a gnostic way, and Paul could be considered a proto-gnostic as well as a proto-Catholic.[60] Many Nag Hammadi texts, including, for example, the Prayer of Paul and the Coptic Apocalypse of Paul, consider Paul to be "the great apostle".[80] The fact that he claimed to have received his gospel directly by revelation from God appealed to the gnostics, who claimed gnosis from the risen Christ.[81] The Naassenes, Cainites, and Valentinians referred to Paul's epistles.[82] Timothy Freke and Peter Gandy have expanded upon this idea of Paul as a gnostic teacher;[83] although their premise that Jesus was invented by early Christians based on an alleged Greco-Roman mystery cult has been dismissed by scholars.[84][note 22] However, his revelation was different from the gnostic revelations.[85]

 

Major movements[edit]

Syrian-Egyptian Gnosticism[edit]

Syrian-Egyptian Gnosticism includes Sethianism, Valentinianism, Basilideans, Thomasine traditions, and Serpent Gnostics, as well as a number of other minor groups and writers.[86] Hermeticism is also a western Gnostic tradition,[66] though it differs in some respects from these other groups.[87] The Syrian–Egyptian school derives much of its outlook from Platonist influences. It depicts creation in a series of emanations from a primal monadic source, finally resulting in the creation of the material universe. These schools tend to view evil in terms of matter that is markedly inferior to goodness and lacking spiritual insight and goodness rather than as an equal force.

 

Many of these movements used texts related to Christianity, with some identifying themselves as specifically Christian, though quite different from the Orthodox or Roman Catholic forms. Jesus and several of his apostles, such as Thomas the Apostle, claimed as the founder of the Thomasine form of Gnosticism, figure in many Gnostic texts. Mary Magdalene is respected as a Gnostic leader, and is considered superior to the twelve apostles by some gnostic texts, such as the Gospel of Mary. John the Evangelist is claimed as a Gnostic by some Gnostic interpreters,[88] as is even St. Paul.[60] Most of the literature from this category is known to us through the Nag Hammadi Library.

 

Sethite-Barbeloite[edit]

Main article: Sethianism

Sethianism was one of the main currents of Gnosticism during the 2nd to 3rd centuries, and the prototype of Gnosticism as condemned by Irenaeus.[89] Sethianism attributed its gnosis to Seth, third son of Adam and Eve and Norea, wife of Noah, who also plays a role in Mandeanism and Manicheanism. Their main text is the Apocryphon of John, which does not contain Christian elements,[89] and is an amalgam of two earlier myths.[90] Earlier texts such as Apocalypse of Adam show signs of being pre-Christian and focus on the Seth, third son of Adam and Eve.[91] Later Sethian texts continue to interact with Platonism. Sethian texts such as Zostrianos and Allogenes draw on the imagery of older Sethian texts, but utilize "a large fund of philosophical conceptuality derived from contemporary Platonism, (that is, late middle Platonism) with no traces of Christian content."[31][note 23]

 

According to John D. Turner, German and American scholarship views Sethianism as "a distinctly inner-Jewish, albeit syncretistic and heterodox, phenomenon", while British and French scholarship tends to see Sethianism as "a form of heterodox Christian speculation".[92] Roelof van den Broek notes that "Sethianism" may never have been a separate religious movement, and that the term refers rather to a set of mythological themes which occur in various texts.[93]

 

According to Smith, Sethianism may have begun as a pre-Christian tradition, possibly a syncretic cult that incorporated elements of Christianity and Platonism as it grew.[94] According to Temporini, Vogt, and Haase, early Sethians may be identical to or related to the Nazarenes (sect), the Ophites, or the sectarian group called heretics by Philo.[91]

 

According to Turner, Sethianism was influenced by Christianity and Middle Platonism, and originated in the second century as a fusion of a Jewish baptizing group of possibly priestly lineage, the so-called Barbeloites,[95] named after Barbelo, the first emanation of the Highest God, and a group of Biblical exegetes, the Sethites, the "seed of Seth".[96] At the end of the second century, Sethianism grew apart from the developing Christian orthodoxy, which rejected the docetian view of the Sethians on Christ.[97] In the early third century, Sethianism was fully rejected by Christian heresiologists, as Sethianism shifted toward the contemplative practices of Platonism while losing interest in their own origins.[98] In the late third century, Sethianism was attacked by neo-Platonists like Plotinus, and Sethianism became alienated from Platonism. In the early- to mid-fourth century, Sethianism fragmented into various sectarian Gnostic groups such as the Archontics, Audians, Borborites, and Phibionites, and perhaps Stratiotici, and Secundians.[99][31] Some of these groups existed into the Middle Ages.[99]

 

Samaritan Baptist sects[edit]

According to Magris, Samaritan Baptist sects were an offshoot of John the Baptist.[100] One offshoot was in turn headed by Dositheus, Simon Magus, and Menander. It was in this milieu that the idea emerged that the world was created by ignorant angels. Their baptismal ritual removed the consequences of sin, and led to a regeneration by which natural death, which was caused by these angels, was overcome.[100] The Samaritan leaders were viewed as "the embodiment of God's power, spirit, or wisdom, and as the redeemer and revealer of 'true knowledge'".[100]

 

The Simonians were centered on Simon Magus, the magician baptised by Philip and rebuked by Peter in Acts 8, who became in early Christianity the archetypal false teacher. The ascription by Justin Martyr, Irenaeus, and others of a connection between schools in their time and the individual in Acts 8 may be as legendary as the stories attached to him in various apocryphal books. Justin Martyr identifies Menander of Antioch as Simon Magus' pupil. According to Hippolytus, Simonianism is an earlier form of the Valentinian doctrine.[101]

 

The Basilidians or Basilideans were founded by Basilides of Alexandria in the second century. Basilides claimed to have been taught his doctrines by Glaucus, a disciple of St. Peter, but could also have been a pupil of Menander.[102] Basilidianism survived until the end of the 4th century as Epiphanius knew of Basilidians living in the Nile Delta. It was, however, almost exclusively limited to Egypt, though according to Sulpicius Severus it seems to have found an entrance into Spain through a certain Mark from Memphis. St. Jerome states that the Priscillianists were infected with it.

 

Valentinianism[edit]

Main article: Valentinianism

Valentinianism was named after its founder Valentinus (c. 100 – 180), who was a candidate for bishop of Rome but started his own group when another was chosen.[103] Valentinianism flourished after the middle of the 2nd century. The school was popular, spreading to Northwest Africa and Egypt, and through to Asia Minor and Syria in the east,[104] and Valentinus is specifically named as gnostikos by Irenaeus. It was an intellectually vibrant tradition,[105] with an elaborate and philosophically "dense" form of Gnosticism. Valentinus' students elaborated on his teachings and materials, and several varieties of their central myth are known.

 

Valentinian Gnosticism may have been monistic rather than dualistic.[note 24] In the Valentinian myths, the creation of a flawed materiality is not due to any moral failing on the part of the Demiurge, but due to the fact that he is less perfect than the superior entities from which he emanated.[108] Valentinians treat physical reality with less contempt than other Gnostic groups, and conceive of materiality not as a separate substance from the divine, but as attributable to an error of perception which becomes symbolized mythopoetically as the act of material creation.[108]

 

The followers of Valentinius attempted to systematically decode the Epistles, claiming that most Christians made the mistake of reading the Epistles literally rather than allegorically. Valentinians understood the conflict between Jews and Gentiles in Romans to be a coded reference to the differences between Psychics (people who are partly spiritual but have not yet achieved separation from carnality) and Pneumatics (totally spiritual people). The Valentinians argued that such codes were intrinsic in gnosticism, secrecy being important to ensuring proper progression to true inner understanding.[note 25]

 

According to Bentley Layton "Classical Gnosticism" and "The School of Thomas" antedated and influenced the development of Valentinus, whom Layton called "the great [Gnostic] reformer" and "the focal point" of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.[109] Simone Petrement, while arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. According to Petrement, Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded as a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil.[110]

 

Thomasine traditions[edit]

The Thomasine Traditions refers to a group of texts which are attributed to the apostle Thomas.[111][note 26] Karen L. King notes that "Thomasine Gnosticism" as a separate category is being criticised, and may "not stand the test of scholarly scrutiny".[112]

 

Marcion[edit]

Marcion was a Church leader from Sinope (present-day Turkey), who preached in Rome around 150 CE,[113] but was expelled and started his own congregation, which spread throughout the Mediterranean. He rejected the Old Testament, and followed a limited Christian canon, which included only a redacted version of Luke, and ten edited letters of Paul.[114] Some scholars do not consider him to be a gnostic,[115][note 27] but his teachings clearly resemble some Gnostic teachings.[113] He preached a radical difference between the God of the Old Testament, the Demiurge, the "evil creator of the material universe", and the highest God, the "loving, spiritual God who is the father of Jesus", who had sent Jesus to the earth to free mankind from the tyranny of the Jewish Law.[113][2] Like the Gnostics, Marcion argued that Jesus was essentially a divine spirit appearing to men in the shape of a human form, and not someone in a true physical body.[116] Marcion held that the heavenly Father (the father of Jesus Christ) was an utterly alien god; he had no part in making the world, nor any connection with it.[116]

 

Hermeticism[edit]

Hermeticism is closely related to Gnosticism, but its orientation is more positive.[66][87]

 

Other Gnostic groups[edit]

Serpent Gnostics. The Naassenes, Ophites and the Serpentarians gave prominence to snake symbolism, and snake handling played a role in their ceremonies.[113]

Cerinthus (c. 100), the founder of a heretical school with gnostic elements. Like a Gnostic, Cerinthus depicted Christ as a heavenly spirit separate from the man Jesus, and he cited the demiurge as creating the material world. Unlike the Gnostics, Cerinthus taught Christians to observe the Jewish law; his demiurge was holy, not lowly; and he taught the Second Coming. His gnosis was a secret teaching attributed to an apostle. Some scholars believe that the First Epistle of John was written as a response to Cerinthus.[117]

The Cainites are so-named since Hippolytus of Rome claims that they worshiped Cain, as well as Esau, Korah, and the Sodomites. There is little evidence concerning the nature of this group. Hippolytus claims that they believed that indulgence in sin was the key to salvation because since the body is evil, one must defile it through immoral activity (see libertinism). The name Cainite is used as the name of a religious movement, and not in the usual Biblical sense of people descended from Cain.

The Carpocratians, a libertine sect following only the Gospel according to the Hebrews

The school of Justin, which combined gnostic elements with the ancient Greek religion.

The Borborites, a libertine Gnostic sect, said to be descended from the Nicolaitans[118]

Persian Gnosticism[edit]

The Persian Schools, which appeared in the western Persian province of Babylonia (in particular, within the Sassanid province of Asuristan), and whose writings were originally produced in the Aramaic dialects spoken in Babylonia at the time, are representative of what is believed to be among the oldest of the Gnostic thought forms. These movements are considered by most to be religions in their own right, and are not emanations from Christianity or Judaism.

 

Manichaeism[edit]

 

Manicheanism priests writing at their desks, with panel inscription in Sogdian. Manuscript from Khocho, Tarim Basin.

Main article: Manichaeism

Manichaeism was founded by the Prophet Mani (216–276). Mani's father was a member of the Jewish-Christian sect of the Elcesaites, a subgroup of the Gnostic Ebionites. At ages 12 and 24, Mani had visionary experiences of a "heavenly twin" of his, calling him to leave his father's sect and preach the true message of Christ. In 240–41, Mani travelled to the Indo-Greek Kingdom of the Sakhas in modern-day Afghanistan, where he studied Hinduism and its various extant philosophies. Returning in 242, he joined the court of Shapur I, to whom he dedicated his only work written in Persian, known as the Shabuhragan. The original writings were written in Syriac Aramaic, in a unique Manichaean script.

 

Manichaeism conceives of two coexistent realms of light and darkness that become embroiled in conflict. Certain elements of the light became entrapped within darkness, and the purpose of material creation is to engage in the slow process of extraction of these individual elements. In the end the kingdom of light will prevail over darkness. Manicheanism inherits this dualistic mythology from Zurvanist Zoroastrianism,[119] in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu. This dualistic teaching embodied an elaborate cosmological myth that included the defeat of a primal man by the powers of darkness that devoured and imprisoned the particles of light.[120]

 

According to Kurt Rudolph, the decline of Manichaeism that occurred in Persia in the 5th century was too late to prevent the spread of the movement into the east and the west.[121] In the west, the teachings of the school moved into Syria, Northern Arabia, Egypt and North Africa.[note 28] There is evidence for Manicheans in Rome and Dalmatia in the 4th century, and also in Gaul and Spain. From Syria it progressed still farther, into Palestine, Asia Minor and Armenia. The influence of Manicheanism was attacked by imperial elects and polemical writings, but the religion remained prevalent until the 6th century, and still exerted influence in the emergence of the Paulicians, Bogomils and Cathari in the Middle Ages, until it was ultimately stamped out by the Catholic Church.[121]

 

In the east, Rudolph relates, Manicheanism was able to bloom, because the religious monopoly position previously held by Christianity and Zoroastrianism had been broken by nascent Islam. In the early years of the Arab conquest, Manicheanism again found followers in Persia (mostly amongst educated circles), but flourished most in Central Asia, to which it had spread through Iran. Here, in 762, Manicheanism became the state religion of the Uyghur Empire.[121]

 

Mandaeanism[edit]

Main article: Mandaeanism

 

Mandaean house of worship in Nasiriya, Iraq

The Mandaeans are Semites and speak a dialect of Eastern Aramaic known as Mandaic. Their religion has been practised primarily around the lower Karun, Euphrates and Tigris and the rivers that surround the Shatt-al-Arab waterway, part of southern Iraq and Khuzestan Province in Iran. Mandaeanism is still practiced in small numbers, in parts of southern Iraq and the Iranian province of Khuzestan, and there are thought to be between 60,000 and 70,000 Mandaeans worldwide.[124]

 

The name of the group derives from the term Mandā d-Heyyi, which roughly means "Knowledge of Life". Although the exact chronological origins of this movement are not known, John the Baptist eventually came to be a key figure in the religion, as an emphasis on baptism is part of their core beliefs. As with Manichaeism, despite certain ties with Christianity,[125] Mandaeans do not believe in Moses, Jesus, or Mohammed. Their beliefs and practices likewise have little overlap with the religions that manifested from those religious figures and the two should not be confused. Significant amounts of original Mandaean Scripture, written in Mandaean Aramaic, survive in the modern era. The primary source text is known as the Genzā Rabbā and has portions identified by some scholars as being copied as early as the 3rd century. There is also the Qolastā, or Canonical Book of Prayer and The Book of John the Baptist (sidra ḏ-iahia).

 

Middle Ages[edit]

After its demise in the Mediterranean world, Gnosticism lived on in the periphery of the Byzantine Empire, and resurfaced in the western world. The Paulicians, an Adoptionist group which flourished between 650 and 872 in Armenia and the Eastern Themes of the Byzantine Empire, were accused by orthodox medieval sources of being Gnostic and quasi Manichaean Christian. The Bogomils, emerged in Bulgaria between 927 and 970 and spread throughout Europe. It was as synthesis of Armenian Paulicianism and the Bulgarian Orthodox Church reform movement.

 

The Cathars (Cathari, Albigenses or Albigensians) were also accused by their enemies of the traits of Gnosticism; though whether or not the Cathari possessed direct historical influence from ancient Gnosticism is disputed. If their critics are reliable the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser, Satanic, creator god), though they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force.[verification needed]

 

Islam[edit]

The message of the Islamic prophet Muhammad shows close similarities to many Gnostic ideas. The Quran, like Gnostic cosmology, makes a sharp distinction between this world and the afterlife. The notion of four rivers in heaven, as mentioned in the Quran, separating this world from the other , also appears frequently in Mandaean literature. God is commonly thought of as being beyond human comprehension. In some Islamic schools of thought, somehow identifiable with the Gnostic Monad.[126][127] However, according to Islam and unlike most Gnostic sects, not rejection of this world, but performing good deeds leads to the heaven. And according to the Islamic belief in strict Oneness of God, there was no room for a lower deity; such as the demiurge.[128] According to Islam, both good and evil come from one God, a position especially opposed by the Manichaeans. Ibn al-Muqaffa depicted the Islamic deity as a demonic entity who "fights with humans and boasts about His victories" and "sitting on a throne, from which He can descend". It would be impossible that both light and darkness were created from one source, since they were regarded as two different eternal principles.[129] Muslim theologists countered this accusation by the example of a repeating sinner, who says: "I laid, and I repent";[130] this would prove that good can also result out of evil.

 

Islam also integrated traces of an entity given authority over the lower world in some early writings: Iblis is regarded by some Sufis as the owner of this world, and humans must avoid the treasures of this world, since they would belong to him.[131] In the Isma'ili Shia work Umm al Kitab, Azazil's role resembles whose of the Gnostic demiurge.[132] Like the demiurge, he is endowed with the ability to create his own world and seeks to imprison humans in the material world, but here, his power is limited and depends on the higher God.[133] Such Gnostic anthropogenic can be found frequently among Isma'ili traditions.[134] However, Ismailism were often criticised as non-Islamic. Ghazali characterized them as a group who are outwardly Shias but were actually adherence of a dualistic and philosophical religion. Further traces of Gnostic ideas can be found in Sufi anthropogenic.[135] Like the gnostic conception of human beings imprisoned in matter, Sufi-traditions acknowledges the human soul is an accomplice of the material world and subject to bodily desires similar to the way archontic spheres envelop the pneuma.[136] The Ruh must therefore gain victory over the lower and material-bound psyche, to overcome his animal nature. A human being captured by his animal desires, mistakenly claims autonomy and independence from the "higher God", thus resembling the lower deity in classical gnostic traditions. However, since the goal is not to abandon the created world, but just to free oneself from ones own lower desires, it can be disputed whether this can still be Gnostic, but rather a completion of the message of Muhammad.[129] It seems that Gnostic ideas were an influential part of early Islamic development but later lost its influence. However the Gnostic light metaphorics and the idea of unity of existence still prevailed in later Islamic thought.[127]

 

Kabbalah[edit]

Gnostic ideas found a Jewish variation in the mystical study of Kabbalah. Many core Gnostic ideas reappear in Kabbalah, where they are used for dramatically reinterpreting earlier Jewish sources according to this new system.[137] The Kabbalists originated in 13th-century Provence,[note 29] which was at that time also the center of the Gnostic Cathars. While some scholars in the middle of the 20th century tried to assume an influence between the Cathar "gnostics" and the origins of the Kabbalah, this assumption has proved to be an incorrect generalization not substantiated by any original texts.[139] On the other hand, other scholars, such as Scholem, have postulated that there was originally a "Jewish gnosticism", which influenced the early origins of gnosticism.[140]

 

Kabbalah does not employ the terminology or labels of non-Jewish Gnosticism, but grounds the same or similar concepts in the language of the Torah (the first five books of the Hebrew Bible).[141] The 13th-century Zohar ("Splendor"), a foundational text in Kabbalah, is written in the style of a Jewish Aramaic Midrash, clarifying the five books of the Torah with a new Kabbalistic system that uses completely Jewish terms.[142]

 

Modern times[edit]

Main article: Gnosticism in modern times

The Mandaeans are an ancient Gnostic sect that have survived to this day and are found today in Iraq.[143] Their namesake owes to their following John the Baptist and in that country, they have about five thousand followers.[143] A number of ecclesiastical bodies that think of themselves as Gnostic have set up or re-founded since World War II, including the Ecclesia Gnostica, Apostolic Johannite Church, Ecclesia Gnostica Catholica, the Gnostic Church of France, the Thomasine Church, the Alexandrian Gnostic Church, the North American College of Gnostic Bishops,[144] and the Universal Gnosticism of Samael Aun Weor.[145]

 

A number of 19th-century thinkers such as Arthur Schopenhauer,[146] Albert Pike and Madame Blavatsky studied Gnostic thought extensively and were influenced by it, and even figures like Herman Melville and W. B. Yeats were more tangentially influenced.[147] Jules Doinel "re-established" a Gnostic church in France in 1890, which altered its form as it passed through various direct successors (Fabre des Essarts as Tau Synésius and Joanny Bricaud as Tau Jean II most notably), and, though small, is still active today.[148]

 

Early 20th-century thinkers who heavily studied and were influenced by Gnosticism include Carl Jung (who supported Gnosticism), Eric Voegelin (who opposed it), Jorge Luis Borges (who included it in many of his short stories), and Aleister Crowley, with figures such as Hermann Hesse being more moderately influenced. René Guénon founded the gnostic review, La Gnose in 1909, before moving to a more Perennialist position, and founding his Traditionalist School. Gnostic Thelemite organizations, such as Ecclesia Gnostica Catholica and Ordo Templi Orientis, trace themselves to Crowley's thought.

 

The discovery and translation of the Nag Hammadi library after 1945 has had a huge effect on Gnosticism since World War II. Intellectuals who were heavily influenced by Gnosticism in this period include Lawrence Durrell, Hans Jonas, Philip K. Dick and Harold Bloom, with Albert Camus and Allen Ginsberg being more moderately influenced.[147] Celia Green has written on Gnostic Christianity in relation to her own philosophy.[149]

 

Alfred North Whitehead was aware of the existence of the newly discovered Gnostic scrolls. Accordingly, Michel Weber has proposed a Gnostic interpretation of his late metaphysics.[150]

 

Sources[edit]

Heresiologists[edit]

Prior to the discovery of the Nag Hammadi library in 1945 Gnosticism was known primarily through the works of heresiologists, Church Fathers who opposed those movements. These writings had an antagonistic bias towards gnostic teachings, and were incomplete. Several heresiological writers, such as Hippolytus, made little effort to exactly record the nature of the sects they reported on, or transcribe their sacred texts. Reconstructions of incomplete Gnostic texts were attempted in modern times, but research on Gnosticism was coloured by the orthodox views of those heresiologists.

 

Justin Martyr (c. 100/114 – c. 162/168) wrote the First Apology, addressed to Roman Emperor Antoninus Pius, which criticising Simon Magus, Menander and Marcion. Since this time, both Simon and Menander have been considered as 'proto-Gnostic'.[151] Irenaeus (died c. 202) wrote Against Heresies (c. 180–185), which identifies Simon Magus from Flavia Neapolis in Samaria as the inceptor of Gnosticism. From Samaria he charted an apparent spread of the teachings of Simon through the ancient "knowers" into the teachings of Valentinus and other, contemporary Gnostic sects.[note 30] Hippolytus (170–235) wrote the ten-volume Refutation Against all Heresies, of which eight have been unearthed. It also focuses on the connection between pre-Socratic (and therefore Pre-Incantation of Christ) ideas and the false beliefs of early gnostic heretical leaders. Thirty-three of the groups he reported on are considered Gnostic by modern scholars, including 'the foreigners' and 'the Seth people'. Hippolytus further presents individual teachers such as Simon, Valentinus, Secundus, Ptolemy, Heracleon, Marcus and Colorbasus. Tertullian (c. 155–230) from Carthage wrote Adversus Valentinianos ('Against the Valentinians'), c. 206, as well as five books around 207–208 chronicling and refuting the teachings of Marcion.

 

Gnostic texts[edit]

See also: Gnostic texts and Nag Hammadi library

Prior to the discovery at Nag Hammadi, a limited number of texts were available to students of Gnosticism. Reconstructions were attempted from the records of the heresiologists, but these were necessarily coloured by the motivation behind the source accounts.

 

The Nag Hammadi library [note 31] is a collection of Gnostic texts discovered in 1945 near Nag Hammadi, Upper Egypt. Twelve leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.[152] The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. These codices may have belonged to a nearby Pachomian monastery, and buried after Bishop Athanasius condemned the use of non-canonical books in his Festal Letter of 367.[153] Though the original language of composition was probably Greek, the various codices contained in the collection were written in Coptic. A 1st- or 2nd-century date of composition for the lost Greek originals has been proposed, though this is disputed; the manuscripts themselves date from the 3rd and 4th centuries. The Nag Hammadi texts demonstrated the fluidity of early Christian scripture and early Christianity itself.[note 32]

 

Academic studies[edit]

Development[edit]

Prior to the discovery of Nag Hammadi, the Gnostic movements were largely perceived through the lens of the early church heresiologists. Johann Lorenz von Mosheim (1694–1755) proposed that Gnosticism developed on its own in Greece and Mesopotamia, spreading to the west and incorporating Jewish elements. According to Mosheim, Jewish thought took Gnostic elements and used them against Greek philosophy.[33] J. Horn and Ernest Anton Lewald proposed Persian and Zoroastrian origins, while Jacques Matter described Gnosticism as an intrusion of eastern cosmological and theosophical speculation into Christianity.[33]

 

In the 1880s Gnosticism was placed within Greek philosophy, especially neo-Platonism.[29] Adolf von Harnack (1851–1930), who belonged to the School of the History of Dogma and proposed a Kirchengeschichtliches Ursprungsmodell, saw gnosticism as an internal development within the church under the influence of Greek philosophy.[29][155] According to Harnack, Gnosticism was the "acute Hellenization of Christianity."[29]

 

The Religionsgeschichtliche Schule ("history of religions school", 19th century) had a profound influence on the study of Gnosticism.[29] The Religionsgeschichtliche Schule saw Gnosticism as a pre-Christian phenomenon, and Christian gnosis as only one, and even marginal instance of this phenomenon.[29] According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Eduard Norden (1868–1941) also proposed pre-Christian origins,[29] while Richard August Reitzenstein (1861–1931), and Rudolf Bultmann (1884–1976) also situated the origins of Gnosticism in Persia.[29] Hans Heinrich Schaeder (1896–1957) and Hans Leisegang saw Gnosticism as an amalgam of eastern thought in a Greek form.[29]

 

Hans Jonas (1903–1993) took an intermediate approach, using both the comparative approach of the Religionsgeschichtliche Schule and the existentialist hermeneutics of Bultmann. Jonas emphasized the duality between God and the world, and concluded that Gnosticism cannot be derived from Platonism.[19]

 

Contemporary scholarship largely agrees that Gnosticism has Jewish or Judeo-Christian origins;[19] this theses is most notably put forward by Gershom G. Scholem (1897–1982) and Gilles Quispel (1916–2006).[156]

 

The study of Gnosticism and of early Alexandrian Christianity received a strong impetus from the discovery of the Coptic Nag Hammadi Library in 1945.[157][158] A great number of translations have been published, and the works of Elaine Pagels, Professor of Religion at Princeton University, especially The Gnostic Gospels, which detailed the suppression of some of the writings found at Nag Hammadi by early bishops of the Christian church, has popularized Gnosticism in mainstream culture,[web 3][web 4] but also incited strong responses and condemnations from clergical writers.[159]

 

Definitions of Gnosticism[edit]

According to Matthew J. Dillon, six trends can be discerned in the definitions of Gnosticism:[160]

 

Typologies, "a catalogue of shared characteristics that are used to classify a group of objects together."[160]

Traditional approaches, viewing Gnosticism as a Christian heresy[161]

Phenomenological approaches, most notably Hans Jonas[162]

Restricting Gnosticism, "identifying which groups were explicitly called gnostics",[163] or which groups were clearly sectarian[163]

Deconstructing Gnosticism, abandoning the category of "Gnosticism"[164]

Psychology and cognitive science of religion, approaching Gnosticism as a psychological phenomena[165]

Typologies[edit]

The 1966 Messina conference on the origins of gnosis and Gnosticism proposed to designate

 

... a particular group of systems of the second century after Christ" as gnosticism, and to use gnosis to define a conception of knowledge that transcends the times, which was described as "knowledge of divine mysteries for an élite.[166]

 

This definition has now been abandoned.[160] It created a religion, "Gnosticism", from the "gnosis" which was a widespread element of ancient religions,[note 33] suggesting a homogeneous conception of gnosis by these Gnostic religions, which did not exist at the time.[167]

 

According to Dillon, the texts from Nag Hammadi made clear that this definition was limited, and that they are "better classified by movements (such as Valentinian), mythological similarity (Sethian), or similar tropes (presence of a Demiurge)."[160] Dillon further notes that the Messian-definition "also excluded pre-Christian Gnosticism and later developments, such as the Mandaeans and the Manichaeans."[160]

 

Hans Jonas discerned two main currents of Gnosticism, namely Syrian-Egyptian, and Persian, which includes Manicheanism and Mandaeanism.[19] Among the Syrian-Egyptian schools and the movements they spawned are a typically more Monist view. Persian Gnosticism possesses more dualist tendencies, reflecting a strong influence from the beliefs of the Persian Zurvanist Zoroastrians. Those of the medieval Cathars, Bogomils, and Carpocratians seem to include elements of both categories.

 

Gilles Quispel divided Syrian-Egyptian Gnosticism further into Jewish Gnosticism (the Apocryphon of John)[89] and Christian Gnosis (Marcion, Basilides, Valentinus). This "Christian Gnosticism" was Christocentric, and influenced by Christian writings such as the Gospel of John and the Pauline epistles.[168] Other authors speak rather of "Gnostic Christians", noting that Gnostics were a prominent substream in the early church.[169]

 

Traditional approaches – Gnosticism as Christian heresy[edit]

The best known example of this approach is Adolf von Harnack (1851–1930), who stated that "Gnosticism is the acute Hellenization of Christianity."[161] According to Dillon, "many scholars today continue in the vein of Harnack in reading gnosticism as a late and contaminated version of Christianity", notably Darrell Block, who criticises Elaine Pagels for her view that early Christianity was wildly diverse.[162]

 

Phenomenological approaches[edit]

Hans Jonas (1903–1993) t

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The new Lightroom rocks!

 

Beautiful magnificent clouds!

 

View your artistic mission into photography as an epic odyssey of heroic poetry! Take it from Homer in Homer's Odyssey: "Tell me, O muse, of that ingenious hero who travelled far and wide after he had sacked the famous town of Troy. Many cities did he visit, and many were the nations with whose manners and customs he was acquainted; moreover he suffered much by sea while trying to save his own life and bring his men safely home; but do what he might he could not save his men, for they perished through their own sheer folly in eating the cattle of the Sun-god Hyperion; so the god prevented them from ever reaching home. Tell me, too, about all these things, O daughter of Jove, from whatsoever source you may know them. " --Samuel Butler Translation of Homer's Odyssey

 

All the best on your Epic Hero's Odyssey from Johnny Ranger McCoy!

 

Sony A7RII Fine Art Zion National Park Autumn Winter Subway Hike! Dr. Elliot McGucken Fine Art Landscape Photography! Sony A7R2 & Sony 16-35mm Vario-Tessar T FE F4 ZA OSS E-Mount Lens!

I have some questions you might be able to help me with.... This may seem surprising to you, but as this was my first time shooting Bamburgh it came as quite a surprise that there are these ginormous floodlights that look as if they are strategically placed to face right into the likely locations that photographers will shoot from. Never in looking at others photos have I registered these lights, although having looked now, I see they are in some shots but not all shots. I've no doubt that as usual I've been oblivious to some major conversations about them so if you know of a link to somewhere that this is all covered then if you don't mind pointing me in the right direction. I was also oblivious to the LPOTY 2012 story until recently too...... I must get out more :o)

 

So questions...

 

Are those lights always on?

 

How long have they been there?

 

Do you like them?

 

Have they been placed strategically to interfere with photographers?

 

I mean, this must be one of the most photographed landscape locations in the UK, so those light's aren't accidental, and I thought a lot more people took cogniscance of light pollution nowadays.

 

Yes that is the clouds disappearing over the horizon, it took me all day to catch them again :o)

View On Black

  

Full Blue Moon Dementia

The Saint-Restitut parish church in the eponymous village (département of Drôme, southeastern France) is quite unique for a Romanesque church, as its nave is attached at its western end to a square, tall and massive Mediæval defense tower... but let’s begin with the dedication and this bizarre “Restitut” saint.

 

Restitut is, in fact, the blind-born Sidoine mentioned in the Gospel, the one who was miraculously healed by Christ. In memory of the recovery of his eyesight, he changed his name to Restitut: Restitutus est ei visus. After the death of Christ, Restitut traveled with the members of the Bethany family cast away from the Holy Land on a small boat without sail or oar, which came to shore at the Saintes-Maries-de-la-Mer in southern France. The small group of disciples, which included Mary Magdalene, dispersed and Restitut headed North along the Rhône to settle and preach in the region which we call today the Drôme Provençale, and more specifically in the low mountains of the Tricastin. Even though, towards the end of his life, Restitut went to Italy where he died, his remains were brought back here.

 

Strangely and unusually enough, the square tower (which is very old: it was most likely built during the first half of the 11th century) was used as a repository for Restitut’s relics. It may even have been built for that very purpose, when such relics were repatriated from Italy. The fact is that, because of the relics, the village and the church became a noted place of pilgrimage radiating beyond the borders of Provence and the Rhône valley during all of the Middle Ages. The relics were burned and dispersed by the Protestants during the Wars of Religion.

 

In order to allow the pilgrims to come close to the relics which were kept at the lower level of the square tower, an opening was made into its eastern wall and the church nave, built during the 1100s, was thus attached to it. The entrance into the church was located on the southern side, where the village square was spacious enough for pilgrim circulation.

 

One last of the amazing columns in the Saint-Restitut church. The capital here is the two-register, half-stylized, Corinthian-based model we have already admired, but the shaft looks at first like a very conventional and well-behaved model... however with a stunning kink right in the middle, as if the sculptor had gone crazy for a while, before getting back on normal, uneventful tracks...!

 

I have no more words to describe my admiration as such a talented, humorous and original collection of masterpieces.

 

And once again the question strikes me like it did so many times since I began to be interested in Romanesque churches: who was this master sculptor, of course, but also where was he schooled? In which other churches can his previous attempts (not so perfect of course, but already promising, no doubt) be seen, before his art culminated in this one? And after his achievements in Saint-Restitut made him famous, where did he go and in which other churches did he perform? Like always, that master seems to have popped out of the Earth fully equipped, skilled and trained, and gone back into utter oblivion once he had finished his work in this one village church... I truly wish some genuine (unlike me) Mediæval scholar would explain that mystery to me.

Find it in The Archives: IID 1692074 Booklets Cards-Casket Tickets-Invitations-Menus-Programs-Royal Memorabilia-Tickets-Trip Itineraries-War Memorabilia-Silk Invitations-Menus and Programs IM0287

 

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season firm ‘no was very firm she won’t change mind Democrat Democrats control Senate radio listen radio car visit visited museum today management That store has good management care She cares mother at home avoid should avoid poison ivy imagine imagine pigs could fly tonight Would like go out tonight huge That truck huge! ball threw ball dog no said ‘no ’ don’t ask again close Close window finish Did finish your homework yourself gave yourself haircut talk talks lot theory theory that’s good plan impact drought had big impact on crops respond hasn’t responded text yet statement police chief gave statement media maintain Exercise helps maintain healthy weight charge need charge phone popular That’s popular restaurant traditional They serve traditional Italian food there onto Jump onto boat we’ll go fishing reveal Washing off dirt revealed boy’s skinned knee direction direction city from here weapon No weapons are allowed government buildings employee That store only has three employees cultural There cultural significance those old ruins contain carton contains dozen egges peace World leaders gathered peace talks head head hurts control Keep control car base glass has heavy base it won’t fall over pain have chest pain apply Maria applied job play children play at park measure Measure twice cut once wide doorway was very wide shake Don’t shake soda fly fly France next year interview job interview went well manage Did manage find keys chair table has six matching chairs fish don’t enjoy eating fish particular That particular style looks good on camera use camera on phone structure building’s structure solid politics Mitch very active politics perform singer perform tonight bit It rained little bit last night weight Keep track your pet’s weight suddenly storm came up suddenly discover You’ll discover treasures at that thrift store candidate There are ten candidates position top flag flies on top that building production Factory production has improved over summer treat Give yourself treat job well done trip are taking trip Florida January evening I’m staying home this evening affect bank account affect how much buy inside cat stays inside conference There expert presenters at conference unit foot unit measure best Those are best glasses buy style dress out style adult Adults pay full price but children are free worry Don’t worry about tomorrow range doctor offered range options mention mention your story rather Rather than focusing on bad things let’s grateful good things far don’t move far from family deep That poem about life deep front face front edge stand close edge cliff individual These potato chips are individual serving size package specific Could more specific writer are good writer trouble Stay out trouble necessary It necessary sleep throughout Throughout life have always enjoyed reading challenge challenge better fear have fears shoulder have shoulder all work on your own institution Have attended institution higher learning middle am middle child with one older brother one younger sister sea sail seven seas dream have dream bar bar place where alcohol served beautiful are beautiful property own property like house instead Instead eating cake have fruit improve am always looking ways improve stuff When moved realized have lot stuff! claim claim fast reader but actually am average

 

At a crossroads – Needing to make an important decision

When you are at a crossroads, you are at a point in your life where you need to make a decision. The implication is that the decision you make will have big, life-altering consequences.

Bad apple – Bad person

You can use this idiom to describe someone who is not nice and maybe even criminal.

Barking up the wrong tree – Pursuing the wrong course

When you “bark up the wrong tree” you are pursuing the wrong solution to your problems.

Be closefisted – Stingy

If you are being “closefisted”, you don’t want to spend a lot of money.

Be cold-hearted – Uncaring

If you decide to be “cold-hearted”, you are making a deliberate decision not to care about someone or something.

Be on solid ground – Confident

When you are “on solid ground”, you are confident in your position or feel that you are safe.

Beat around the bush – Avoid saying

When you do this, you are taking a long time to say what you really need to say. You may be doing this because the “truth” is embarrassing or your unsure about how the listener will take it.

Behind you – Supportive

When you are “behind” someone, you are saying that they have your support.

Between a rock and a hard place – Facing difficulties

When you have to choose between two options, neither of which are ideal or “good”.

Blow off steam – Try to relax

When you are stressed or upset about something, sometimes you need to do something to keep you from thinking about it.

Born with a silver spoon in their mouth – Born wealthy

This idiomatic expression is used to describe someone who was born into a wealthy family.

Break the bank – Spend a lot

When you “break the bank”, you spend a lot of money on something. If something will “break the bank”, then it’s expensive.

Bright spark – Smart

A “bright spark” is someone who is smart and valuable to an organization.

Build a case – Argue your point

When you “build a case” for something, you are preparing to argue a point or convince someone that your opinion is the right one.

Build castles in the sky – Daydream

When you fantasize about something you hope to have or achieve.

Burn your bridges – End a relationship

When you “burn your bridges” you end a relationship permanently.

Butter up – Flatter

When you “butter” someone up, you are telling them nice things about themselves.

Bought a lemon – Bad bargain

If something you bought is a “lemon” it is a bad product. In a sense, you wasted your money on it.

Break the ice – Start a conversation

When you start a conversation strangers with the end goal of making new friends.

Calm before the storm – Peaceful

When you use this to describe your state of being or mind, you’re talking about a quiet period before anticipated trouble comes your way.

Chasing rainbows – Pursuing dreams

When you try to follow your dreams. The implication here, however, is that you might be better off forgetting your dreams.

Clear as mud – Hard to understand

When you are confused about something or a situation.

Cool as a cucumber – Calm

This idiomatic expression is meant to describe someone who is calm and relaxed.

Couch potato – Lazy

A couch potato is a lazy person. Specifically, someone who sprawls on their couch watching TV almost all day.

Cross that bridge when we get to it – Think about it later

When you say this, you are telling someone that you will think about something later. The implication is that it’s a problem or a decision that can be put off for now.

Chew it over – Think had about something

This idiom implies that you need to make an important decision and can’t afford to be hasty about it.

Come to light – Be revealed

When something “comes to light” something that was originally concealed from you is revealed.

Cut back on – Reduce

When you use this idiom, you are reducing something.

Cut to the chase – Speak concisely

When you tell someone to “cut to the chase”, you are expressing impatience. This is usually used when someone feels someone else is taking to long to deliver important news.

Crystal clear – Easy to understand

When you say that something is “crystal clear”, you are saying that it is understood.

Dead-end job – No more opportunities

When you are stuck in a “dead-end job”, you are in a career situation where there is no more room for advancement.

Dig deep – Strive

When you “dig deep” you put a lot of effort into a task.

Digging into – Looking closer

When you “dig into” something, you are looking for more information.

Don’t run before you can walk – Don’t assume something is easy

This is a descriptive idiom, it’s meant to make you think about how a baby needs to learn how to walk before they can run. It’s supposed to caution you about assuming you can just do something without learning the basics.

Down to earth – Practical

This describes someone who is known for being sensible and practical.

Eat like a bird – Small appetite

This is used to describe someone who doesn’t eat a lot.

Eat like a horse – Eat a lot

If you eat like a horse, you are eating a lot. You can “eat like a bird” most of the time but “eat like a horse” at a specific time because you are either very hungry or you really like the food.

Eat your words – Admit you were wrong

When you “eat your words” you are admitting that something you said earlier turned out to be wrong.

Every cloud has a silver lining – Things will get better

When you say this, you are telling yourself or someone else that you will get through your troubles.

Face the music – Face the consequences

When you “face the music”, you are owning up to a mistake and trying to make amends.

Find your feet – Adapt

When you are “finding your feet” you are learning how to adapt to a new situation, like a new job.

Follow in their footsteps – Imitate

This idiom is often used between children and their parents, but it can also refer to a mentor or someone you admire. If you “follow in someone’s footsteps”, you do the same thing that they did.

Food for thought – Something to think about

If you are given “food for thought” you have been given something to think about.

A frosty reception – To be unwelcome

If you received a “frosty reception”, you are not welcome.

Fly off the handle – Rages

You can use this idiom to describe someone who is visibly angry over a situation. Often this means that someone is shouting and maybe gesturing violently and even causing damage to property. It also implies that the angry reaction is disproportionate to the situation.

Get on with your life – Continue on after a setback

This is something you can say and should do after going through some problems.

Give them a run for their money – Compete

If you are competing with someone, you are giving them a “run for their money.”

Go Dutch – Split the bill

You can use this idiomatic expression when dining out with friends.

Go with the flow – Relax and get along

When you “go with the flow” you keep calm and just go along with whatever is happening around you.

Got off scot-free – Escaped

When you “get off scot-free”, you managed to escape any consequences for your actions.

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Hard to swallow – Unbelievable

If someone told you something that you just can’t believe, they told you something that is “hard to swallow”.

Have your whole life in front of you – Young

Someone who has their whole life in front of them is young and full of promise.

Hold out an olive branch – Apologize

When you do this, you try to make amends or peace with someone you’ve hurt or angered.

In hot water – In trouble

This idiomatic expression can be used to say that you are in a less than ideal situation.

Inching forward - Making slow progress

When you say this, you’re saying things are proceeding slowly.

Keep on the straight and narrow – Keep out of trouble

When you say this, you are implying that you are going to live in a morally correct way.

Keep your chin up – Stay positive

Even if you’re going through a hard time, you should keep thinking positive.

Kicked the bucket – Died

This is an irreverent phrase to say that someone has died. Be careful how you use it.

Let the cat out of the bag – Spoiled the secret

You “let the cat out of the bag” when you accidentally let someone in on a secret that they weren’t meant to know.

Look up to – Respect

When you “look up to” someone you are acknowledging that you respect them and value their opinion.

Loaded – Rich

When you call someone “loaded” you are saying that they are rich.

Lost at sea – Confused

If a situation is making you feel confused or lost, this is the idiom to use.

Making ends meet – Careful budgeting

If you. don’t have much money, you need to “make ends meet”. This means you carefully budget what you do have to meet your needs.

Make a mountain out of a molehill –Exaggerate

This idiom is used to say that someone is being over-dramatic with their complaints or concerns.

Make waves – Change things

When you “make waves”, you change a situation dramatically. This can also mean that you caused trouble.

Nip in the bud – Stop

When you do this, you take action to keep a situation from getting worse.

No sweat – Easy

When you say “no sweat” you are saying that a task was easy

Not your cup of tea – Not something you like

If you say that something is “not your cup of tea” you are saying it’s not something you particularly like or enjoy.

Once in a blue moon – Rare

This implies something that either won’t happen or rarely happens.

Out in the open – Public knowledge

When something is “out in the open”, it is a matter of public knowledge.

Over the moon – Very happy

You can use this to describe the feeling of getting something you’ve been looking forward to for a long time.

On cloud nine – Very happy

Similar to being over the moon.

Packed like sardines – Crowded

If people are “packed like sardines” in a venue, they are standing very close together in a small space.

Piece of cake –Easy

If you say something is a “piece of cake” you are saying that it is easy.

Pitch in - Contribute

When you “pitch-in”, you work with a group of people to reach a common goal.

Point of view – An opinion

Your “point of view” is what you think about someone or a situation.

Pony up – Pay

If you are paying back a debt, you are “ponying up” the money.

Pour oil on troubled waters – Calm things down

This basically means that you played peacemaker and kept an argument from developing into a physical fight.

Put your head in the sand – Deny something unpleasant

When you have your “head in the sand”, you are deliberately ignoring a bad situation.

Rags to riches – Became rich

Someone who went from “rags to riches” was born poor or underprivileged, but is now in a better social position.

Rain or shine – No matter what

This idiomatic expression is used to express the idea that nothing will stop you.

Reap the rewards – Received the benefits

When you “reap the rewards”, you are getting the benefits of your good work.

Rings a bell – Sounds familiar

When you think that you’ve heard a piece of information before but are not so sure.

Rule of thumb – General practice

A “rule of thumb” is an unwritten rule that is followed by the majority.

Separate the wheat from the chaff – Decide what is valuable

This picturesque idiom refers to how, when you harvest wheat, you need to separate it from the stalks and leaves. So, it means that you pick out or choose what is valuable to keep.

Shell out money – Pay

When you “shell out money”, you pay for an item.

Sitting on the fence – Neutral

When you “sit on the fence” you are avoiding making a decision. Often, this is a decision between two people with different opinions.

Smart cookie – Smart person

You can use this idiom to describe someone intelligent.

Spice things up – Make things interesting

When you “spice things up” you do something to break out of your normal routine.

Spill the beans – Tell

When you do this, you tell someone something they didn’t know. It may or not have been a secret previously.

Sticky fingers – Thief

If you accuse someone of having “sticky fingers” you are basically calling them a thief.

Take a side – Choose who to support

When you “take a side” in an argument, you are agreeing with one of those arguing.

Throw light on – Explain something

When you “throw light on” a situation, you help make sure that it is understood.

To move at a snail’s pace – Move slowly

This is another idiomatic phrase that’s meant to paint a picture. A snail moves slowly, so to move at its pace means things are going slowly.

Tread carefully – Be cautious

This implies that a situation is fraught and it might be easy to offend those involved.

Under the table – Secretive

When you do something “under the table”, you are trying to do something so that only a small amount of people are aware of it. It’s commonly used to describe something that is possibly unscrupulous. For example, bribes are given “under the table”.

Undermine your position – Act unconvincingly

When you behave in a way that makes you and your opinion seem untrustworthy.

Up in the air – Uncertain

When you say something is “up in the air”, you are saying that you are not sure that an event is happening.

Weather the storm – Survive

When you “weather the storm”, you endure a bad situation.

When it rains, it pours – Trouble comes

This refers to the fact that sometimes, many bad things happen to people at one time.

So there you have it, 10 idiomatic expressions and their meanings. These idioms are used by native English language speakers to add some color to their daily speech.

  

"The question is not what you look at, but what you see."

 

FGR - Guerrilla Art

“Be patient toward all that is unsolved in your heart and try to love the questions themselves, like locked rooms and like books that are now written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.”

― Rainer Maria Rilke

 

«Questions of science,

Science and progress

Do not speak as loud as my heart.

Tell me you love me,

Come back and haunt me (...) »

 

Coldplay - The scientist.

  

---

Ça faisait longtemps que je n'avais pas pris Yuki en photo ainsi que Clemy alors pourquoi pas prendre les deux en même temps ! Clemy à de nouveaux acryliques, qui lui donne un air moins innocent et enfantin donc.. Je ne sais pas, elle changera quand je me serais lassée. On les voit mal mais ils sont violets avec des pointes de jaunes, je la prendrais mieux en photo plus tard ^-^

For her school work

 

Developed by Whampoa Colour Centre

Question Mark or Comma?

 

...

 

(large)

The adjourning of the Great Congress of Lenfald brought with it almost as many questions as it did answers. For Abner, it also brought new orders.

 

Gottfried, Abner's commander, strode over as the delegates began to rise and file out of the chamber.

 

"Abner," he said, looking directly into his subordinate's face. "Do you know why I chose you to accompany me to such an important occurrence?"

 

Abner stood and addressed his captain. "I know not, sir."

 

"It is because I feel you are trustworthy and that you possess great patience," continued Captain Gottfried. "Am I incorrect in my judgments?"

 

"Nay, sir, I am worthy of your trust and I am a patient man," replied Abner, somewhat confused.

 

Captain Gottfried's mouth turned up in a rare mischievous smile. "Good, because we have been given the task of escorting his lordship the Grand Duke Meyrick back to Ainesford!"

 

Abner shook his head in disbelief. "That is just not fair, sir," he replied.

 

----------------------------------------------------------------------------

 

The small company departed Stonewald the following morning on horseback; Grand Duke Meyrick and his aide, Captain Gottfried, Abner, and a small detachment of rangers from the capital.

 

The journey was uneventful, and the riders came in view of the Ainesford gates in a few days' time. The city itself, however, was another matter.

 

Smoke billowed from an old warehouse just inside the perimeter wall and the shouts of men working frantically to douse the flames could be heard even outside the city. Rioters charged through the streets, hurling torches and brandishing various farm implements menacingly. Soldiers stood guard in front of key buildings, clashing occasionally with particularly bold citizens.

 

Grand Duke Meyrick motioned for the rangers to follow and trotted his horse ahead, leading the party towards the city center. A cry came up from a woman in the street, "Aye, look 'ere! Tis the duke, returnin' to take 'way all our 'ard-earn'd money!"

 

People began to shout and run after the horsemen, who now galloped towards a large building only a few hundred yards ahead. Abner recognized it as the city hall of Ainesford - an old, worn, but still beautiful building originally constructed as a symbol of the city's economic prosperity. It was surrounded by soldiers, a handful of whom rushed forward to greet their lord and take away the horses.

 

The group dismounted hastily and the captain of the guard ushered them inside, shutting the heavy oaken doors firmly behind them.

 

"This is madness," said Gottfried, pointing back towards the chaos. "Utter madness."

 

The din of the mob could still be heard clearly outside.

 

"It will subside," replied Sorley Meyrick cooly, taking a seat at the long table in the center of the hall.

 

"That's your answer?!" cried Gottfried, seating himself across from the duke and his aide, "Ignore the problem and wait for it to solve itself?"

 

The grand duke glared at the ranger captain. "Don't question me, Captain. Remember that you are a guest in my city and that I was a ranger once as well. I know how hot-headed you types are."

 

Gottfried rose angrily, knocking over his chair and slamming his sword on the table. "YOU have no power but that which the people grant to you!" he yelled. "And by the sound of it," he said, cupping his hand to his ear dramatically (the rioters could be heard just outside the hall), "they don't seem very supportive right now."

 

Now the duke rose, and his aide with him. "How DARE you!" screamed Meyrick, "How dare you question a Grand Duke- a lord- a, a, a NOBLEMAN! I will not have this kind of disrespect. I will have your head! You will pay for this- hang for this! You lily-livered, toad-licking-"

 

"ENOUGH!"

 

The room fell utterly silent and everyone turned in shock to the man who had just shouted. Abner stepped forward from the shadows into the light of the chandelier.

 

"What did you just say to me, boy?" growled the duke.

 

"I said 'enough'," replied Abner calmly. "Now I believe my commander was about to propose a resolution to this issue that you seem incapable of handling on your own." He inclined his head to Gottfried. "Pardon the interruption, sir. Please continue."

 

Captain Gottfried shook his head, placed his hands on his hips, and let out a hearty laugh. He looked back up at the duke and said, "Now when is the last time you met someone who could make me chuckle?"

 

Grand Duke Meyrick took a moment to recover, then a thin smile spread across his face as well. "Your man doesn't disappoint in the least, Gottfried. Bring him to the table, let's see what kind of ideas this young man has for solving our rioting problem."

 

Abner, utterly confused, walked slowly up to the table and took his chair as the other men sat.

 

"Our apologies for the deception, friend, but we had to know you were willing to risk your own self in these difficult times before we trusted your counsel," said the duke. "Gottfried here has spoken most highly of you- he says you are very wise."

 

Abner, still completely lost, stammered, "You gentlemen... know each other?"

 

Grand Duke Meyrick and Captain Gottfried looked at each other for a moment, then broke out into another fit of laughter.

 

"I'm telling you!" said Gottfried between laughs, "This fellow is hilarious!"

 

Seeing the bewildered expression still plastered across Abner's face, Grand Duke Meyrick said, "Abner, this is my brother-Gottfried Meyrick."

  

Unrestricted entry to the LoR GCX - Unrest.

From January 1, 2023: “What is standing in my way right now?” is a #question I’m being asked as I embark on a year long journey of #writing to uncover my authentic self, a #course guided by @RachelAstorAuthor for the @DailyOM. There are many things standing in my way right now, which all impact my ability to be more creative through #writing & visual #art.

 

#Anxiety & depression are the root of what stands in my way. I’ve known this for a long time. All of the other obstacles that stand in my way are offshoots of this thick, muddy root. And every obstacle serves as harsh reminders of all the #pain I’ve cause myself for not #healing my #depression. I’ve had a lifetime to heal my depression, but I’ve failed miserably at it.

 

One offshoot that’s weighing down on me today relates to my #learning journey. One of my @kwantlenu courses went live, one I dropped last year. It’s taught by a new professor but in a very different format from how the last professor taught, which has spiked my anxiety. Also, the @hibiscusmoon crystal program I first enrolled in back in 2020, & then again in summer of 2021, has ended. I’ve known for a year now that the program was being retired, but like so many other things in my life, I’ve not been able to finish it. In the back of my mind I thought “lifetime access,” but that’s only for the lifetime of the program, which ceased operations on December 31, 2022. So it’s this huge red beacon of a reminder that my monkey mind has latched onto, screaming “See! You can’t finish anything. You’re so wasteful. Thousands gone, another lost opportunity at mastering another craft. So many have finished it, but you couldn’t. You’re such a loser!”

 

This idea of wastefulness is tied to a 2nd obstacle about how horrible I am at managing #money. Overspend. Overspend. Overspend. I buy to fill a void that can never be filled by stuff. This feeds a 3rd issue, that I’m a hoarder with a mess I feel I’ll never crawl out from under. I’ve made some progress but now on January 1, I feel so behind.

 

So these are just 4 of my #anxieties I want to #scrub away this year. But I fear I’m not going to be able to do it.

 

1/365 of my subversive #selfie #project for 2023.

 

This photo was originally posted to Instagram.

instagram.com/designine_dmadreama/

A question I asked my wife today.

 

For We're Here - What's that in your fridge?

Ohio

Où il est également question de la célébrité.

 

La première fois que j'ai entendu parlé de François Sagat c'était lors de la nuit toute nue de Canal + le 18 juillet 2007 que mes parents regardaient pendant que j'étais au dehors. www.madmoizelle.com/actu/actu_canal-plus-se-met-au-nu_200...

 

Puis Britney sort son Gimme more et sur youtube je tombe sur la vidéo de François se brossant les dents. J'ai trouvé ça tellement drôle.... Que je me suis promis de faire une photo inspiré de ce mini-clip : www.youtube.com/watch?v=A_ljf1-N3UA

 

Et maintenant musique ! Si, si à écouter : Gimme more de Machinae Supremacy, album Overworld

www.deezer.com/track/916902

 

Nous sommes nés la même année comme tant d'autres : www.ados.fr/naissance-1979.html

ça m'épate toujours de voir des personnes de mon âge qui soient célèbres. Qu'est-ce qui pousse chacun à faire la vie qu'il mène ? Qu'est-ce qui me pousse à faire ces photos ?

 

A question of balance. Moody Blues. Week 182 of the utterly fabulous re packaged group. Nope. Don't have this one.

Read all about Why™ this is an important question on www.stuckinplastic.com ...

Question: how long would it take for nature to take back the planet?

3d human with a red question mark

Maroc, Rabbat.

Un regard, une question de point de vue.

Miroir du monde, l'image révèle, le miroir inonde le cadre d'un autre reflet.

 

Morocco, Rabbat.

A look, a question of point of view.

Mirror of the world, the image reveals, the mirror floods the frame with another reflection.

Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).

 

Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions

 

"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".

 

The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.

 

The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.

 

Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.

 

Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:

 

Wet with cool dew drops

fragrant with perfume from the flowers

came the gentle breeze

jasmine and water lily

dance in the spring sunshine

side-long glances

of the golden-hued ladies

stab into my thoughts

heaven itself cannot take my mind

as it has been captivated by one lass

among the five hundred I have seen here.

 

Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.

 

Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.

 

There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.

 

Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.

 

The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.

 

In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:

 

During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".

 

Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.

 

While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’

 

Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.

 

An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.

 

Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983

 

Commercialization and entrance into mainstream pop culture

Main article: Commercial graffiti

With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.

 

In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".

 

Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.

 

Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.

 

Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.

 

Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.

 

There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.

 

The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.

 

Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.

 

Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis

 

Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.

 

Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.

 

Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"

 

Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal

 

In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.

 

Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.

 

Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.

 

Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.

 

With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.

 

Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.

 

Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.

 

Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.

 

Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.

 

Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.

 

Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.

 

Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.

 

The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.

 

I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.

 

The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.

 

Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.

 

Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.

 

In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".

 

There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.

 

Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.

 

A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.

By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.

 

Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.

 

In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.

 

A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.

 

From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.

 

In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.

 

Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.

 

Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.

 

Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.

  

In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.

 

Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.

 

In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.

 

In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."

 

In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.

 

In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.

 

In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.

 

In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.

 

In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.

 

The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.

 

To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."

 

In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.

 

In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.

 

Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".

 

Graffiti Tunnel, University of Sydney at Camperdown (2009)

In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.

 

Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.

 

Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.

 

In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.

 

Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.

 

Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.

 

To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.

 

When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.

I have lived in Tokyo for about a year and half now and I can confidently say now that I really enjoy living here. I have met a number of people living here from abroad and when asked the question on their thoughts of living here, it's either they love it or hate it. I come from the U.S., so living here(and maybe vice versa for Japanese) is very much like living on an alien planet. So many things are so different culturally and etiquette wise that it's the only way I think of to describe it. I am not saying it's good or bad, but it's just very different. I had visited here many times before moving here so I had a rough idea as to what I was getting into, but visiting and living here are two different things.

 

This is where it gets complicated. Regardless of who you are, or where you come from Japan will send you on a roller-coaster of emotion out it for most of the first year of you living there. When you first arrive here everything is fun and new. Going out everyday making friends, discovering off the beaten tourist path places, etc. Then eventually the uglier parts set in. (Now this can happen in any country I am sure, but this is the first place for me to live abroad so I am basing it on here.) Sooner or later the language will get to you here. Japanese is unrelated to any other language around the world. It has it's own set of rules, and somethings if you try to litterally translate to English will make no sense at all. After all that you have the written language. Made up of Chinese Kanji and combined with Hiragana and Katakana. It can get overwhelming really fast. Combine that with most Japanese people not being as quick as westerners to really open up and be friends can leave you feeling a bit isolated. Luckily for me I already knew people here, but if I didn't this would be a tough hurdle to get over. On top of that, there is a lot of racism here. This could be the toughest thing to look past of them all. It's always in your face, but there is little you can do about it. It's not like anybody ever attacks your or anything like that, but more of the kind of thing where you might not get a job for the simple fact that you are not Japanese.

 

After discovering all of this (and you will) now is where you decide how you handle it. Everyone will go through times where they are having a good time, but then some days it will really drag you down. This will go on for about a 8 months to a year for most people. Then where you end up is up to you. Some people stew in the things of the uglier side of it and it ends up making them hate here as well as the people. This is very easy to do.

 

For me I try to focus on the things I do like about living here. Living in the largest city in the world and not having to worry about crime really is almost enough to over come everything else. I can't count the number of times I have forgot something at a cafe etc. and it still being there the next day or if I fall asleep on the train (which I often do) and my cameras are out, nobody is going to try and take it. When I tell people outside Japan about this, they find that hard to believe, but it's actually true. Why is this? I really have no idea, but it's very utopia like in that sense. One of the big things for me is the lack of the alpha male complex here. This is kind of hard to describe, but I don't ever feel like I am being judged in a "you ain't no manly man" kind of way. You can literally dress and be just about anything you want here and nobody will make you feel as if you shouldn't.

 

Another thing that really stands out for me is the fact that I don't have to drive hardly anywhere in this country. Take a train no matter how you cut it beats a car in every way. Sure the trains can be packed, and you often have to stand, but it allows you a form of down time that you don't get when driving. Being able to read a book, play a game, study, or just read the internet in the middle of the day while going about your busy life makes your day all the better. Being trapped in a car and having to watch out for idiot drivers or sitting in traffic is enough to ruin anyone's day.

 

I guess I could go on and on about things, but really to sum it up the most important thing (like anywhere else) is to surround yourself with people that you like and to push away the things that you don't. For Japan I feel that's far easier to do than in the U.S., like everywhere else it's not the perfect utopia, but for myself I have found reasons that it comes as close for me as I think I could ever really get.

 

For those that are interested, you can follow me on Instagram at: @the_real_jason_combs

  

DJ Shadow - What Does Your Soul Look Like (Part 4)

   

The Rundāle Palace, Latvia.

 

What you're seeing here is a recreation of the original interior. The restoration cost over 8 million Euros, which, when you see the results, doesn't seem nearly enough to produce the splendors one encounters at every turn.

 

What's not clear to me is whether any of decoration is original and restored and how much is brand new. This always frustrates me because I'm hung up on the concept of authenticity. I'll just come right out and say I don't get the same satisfaction from replicas that I do from originals.

 

One way to resolve this conundrum is to say this is an authentic replica of an 18th century palace that was, as the text below explains, "demolished in 1812 during the Franco-Russian [Napoleonic] War," and then "demolished [again in 1919] by the men of the Bermondt-Avalov army," which was commanded by a Cossack warlord who decided to take over newly-independent Latvia instead of fighting the Bolsheviks.

 

Still, this begs the question of the meaning of such a place. A hot take is that it's an expression of Latvian nationalism. However, in the 18th century this region was ruled by Germans and then by Russians. Most ethnic Latvians were serfs. Perhaps the nationalist message is that the Latvians, once free from the rule of Baltic Germans, Czarist Russians, Nazis and the Soviets, had the wherewithal to recreate a palace once owned by an overlord and make it their own. To further make the point, the compound is now a major tourist attraction, so interiors once intended solely for the aristocracy, royalty and their hangers-on and servants are today filled to the brim with tourists like us.

 

Is is also a acknowledged center for the study of 18th-century interior design? The devil is in the details, and I haven't yet had time to delve into that.

 

If you're wondering why the point of view in these photos is from the top of the windows to the ceiling, it's because there were mobs of visitors that made it almost impossible to photograph whole walls, much less floors.

 

Here is the whole history of the construction of the palace from the palace's informative Web site. I recommend visiting it if for no other reason than to see the rooms devoid of visitors. Also, there's a section on the restoration.

rundale.net/en/

 

The name of Rundāle comes from the German place-name Ruhenthal (Valley of Peace).

 

The Rundāle Palace built during the 16th century was located on the northern side of the pond. It can be seen in the design of F. B. Rastrelli as a small square field with towers in the corners.

 

Rundāle Manor was already created at the end of the 15th century. It belonged to the Grotthus family from 1505 to 1681 and the palace was mentioned in the list of Livonian castles in 1555.

 

Facade finishing components have been found in the territory of the palace – cast fragments and fragments of coats of arms carved in stone dating to the middle of the 17th century. In 1735 Ernst Johann von Biron bought the Rundāle property for 42 000 thalers.

 

The old palace was completely torn down, and the stones, bricks and even the mortar were used in the construction of the new palace.

 

Duke Ernst Johann died in 1772, and the palace was inherited by his widow Duchess Benigna Gottlieb; during her time orchards were formed around the palace. Duke Peter did not come to Rundāle often, he mostly resided in the smaller Vircava Palace near Jelgava.

 

In 1795 Duke Peter gave up his throne and the Duchy of Courland and Semigallia was added to the Russian Empire. Catherine II gave Rundāle Manor as a present to Count Valerian Zubov who died in 1804.

 

During the distribution of inheritance Rundāle became the property of his brother Prince Platon Zubov, the last favourite of Catherine II.

 

During the time of Zubov the palace was refurnished, however the building itself remained untouched, only entrance porticos were added to the central building and several fireplaces were built inside.

 

The palace was demolished in 1812 during the Franco-Russian War – mirrors were smashed, silk wallpaper was torn down, the library given as a present from Catherine II was destroyed.

 

Prince Platon Zubov died in Rundāle Palace on 7 April 1822. His widow married Count Andrey Shuvalov, and Rundāle Manor belonged to this family until the agrarian reform of the Republic of Latvia in 1920.

 

The Shuvalovs rarely stayed in the palace, excluding the time period from 1864 to 1866 when Count Pyotr Shuvalov was the governor-general of the Baltic region and used Rundāle Palace as his official summer residence.

 

During this time unsuccessful renovation of the palace rooms was carried out, however during the 1880’s careful renovation of the interior design was performed. At the end of the 19th century part of the palace’s furniture and works of art was taken to Saint Petersburg.

 

During the time from 1915 to 1918 a German army commandant’s office and an infirmary was established in the palace. In 1919 the palace was demolished by the men of the Bermondt-Avalov army.

 

The palace was renovated in 1923 and some of its rooms were used as the primary school of Rundāle Parish. In 1924 Rundāle Palace was handed over to the Latvian Union of Disabled Veterans, but in 1933 it was taken over by the Board of Monuments which started the renovation of the building and the restoration of some of the rooms, and the western building was constructed for the needs of the primary school.

 

In 1938 the palace was handed over to the State Historical Museum that was planning to create a church art and decorative art museum there. The palace was also open to the public during World War II.

 

In 1945 a grain storage was formed in the halls of the palace, and the palace was closed to the public after that.

 

In 1963 some of the palace’s rooms were given to the Museum of Regional Studies and Art of Bauska, but in 1972 a permanent Rundāle Palace Museum was created and its main aim was to renew the whole ensemble of the palace by mainly orientating towards the condition of the palace during the second part of the 18th century.

 

The first restored rooms in the eastern building of the palace were opened to the public in 1981, gradually being followed by new interiors. Restoration of the palace was finished in 2014.

 

Construction history

 

Count Ernst Johann von Biron bought the Rundāle manor complex on 26 June 1735. In August of the same year the court architect of Russia Francesco Rastrelli came to Courland. From September until December agreements were being concluded with carpenters, masons, brickmakers, construction material suppliers, potters – stove makers.

 

The construction project was ready in January of 1736. The eight pages of the project are located in the graphic art collection “Albertina” in Vienna. It consists of a situation plan, two floor plans, a sketch of four facades and the altar of the palace church.

 

The first construction period from 1736 to 1740.

 

On 24 May 1736 the foundation-stone of the palace was set. Construction of the foundation was completed on 6 July, whereas on 13 October the central building was built to the level of the windowsill of the second floor. The construction of 12 brick-kilns and 12 brick storages was finished in June. 268 masons were working in the palace, but Rastrelli requested 500 men.

 

Construction was stopped on 1 November due to cold.

The construction works were restarted on 12 April 1737. On 28 May the central building was finished, and on 18 June covering was started to be placed on the side buildings, whereas the construction of the central building roof was finished at the end of June.

 

When the works were stopped on 10 October, one side building was roofed over, and the other one was covered with a temporary roof. The foundations of the stables were also ready. The bricklaying works were finished on 1 October 1737.

 

After Biron was elected Duke, he ordered to simplify the building. The finishing materials were produced by the master carpenters and woodcarver A. Kamaev of the Imperial Construction Bureau of Saint Petersburg, master potter I. Ushakov of the Neva brick factory with his team and painters I. Mizinov, I. Pilugin and I. Yevdokimov. Austrian potters were working in Vircava. The finishing materials were also being produced in Saint Petersburg.

 

In 1738 the volume of work in Rundāle decreased, as construction works of Jelgava Palace began. Some of the produced components were also taken to Jelgava. However, the works were moving forward – chimneys and room arches were being built, roofs were being finished.

 

From 14 June, when the construction of the main residence in Jelgava began, the construction works in Rundāle were moving at a slower pace. Master carpenter Eger had finished oak-wood panels for 33 rooms, as well as 13 oak-wood parquet floors. Ceilings boards were put up in the rooms, so that the plastering works could be started. In September the carpenters started working on the outside staircases. The construction of the gate tower was also started.

 

Entwurf von Rastrelli: die Nordfassade des Schlosses Rundāle mit dem Torturm

Rastrelli’s design, nothern facade of the palace with the gate tower.

 

In 1739 the interior plastering works were supposed to be carried out, but the Duke ordered to decrease the amount of plasterers and to simplify the work. Stucco formations were made only for the main staircase rooms and halls, the other rooms were left with smooth ceilings. Only ten craftsmen were working in Rundāle.

 

On 1 February after the order of Empress of Russia Anna Ioannovna all of the Saint Petersburg Construction Office masons were sent to Courland.

 

The components made for Rundāle, including carved doors, panels, parquet, Austrian potter stoves, plafonds painted on canvas and cast-iron facade decorations made by Bartolomeo Tarsia that can be seen in the Jelagava Palace facade, were transported to the main residence in Jelgava.

 

N. Vasilyev assisted Rastrelli in managing the construction works. Russian chamberlain Ernst Johann von Buttlar was in charge of finances and organisation and he was sending reports to Saint Petersburg regarding the work process.

 

In 1740 the woodcut altar of the palace church was transported to Jelgava. Supposedly the room decoration in the palace had been finished, but not all of the wall panels had been mounted and some of the stoves were also not set up, as a lot of the materials were in storage.

 

Work was stopped after the palace revolution of 20 November in Russia and the arrest and exile of Duke Ernst Johann. The prepared finishing materials and construction components were sent to Saint Petersburg, and some of the built-in components, such as doors, wall panels and parquet, were broken.

Overall more than a thousand different profession craftsmen and workers were employed in the construction works of the palace.

 

The second construction period from 1764 to 1770.

 

In 1762 Ernst Johann von Biron was granted mercy and returned to Courland in January of 1763.

In January of 1764 Johann Gottfried Seidel was appointed the court architect of the Duke, but in August Francesco Rastrelli returned to work for the Duke and was appointed to the position of main administrator of the Duke’s buildings.

 

During this time he arranged his construction designs and carried out general supervision of the Duke’s construction works.

The unfinished gate tower was torn down and the stable building construction was started. Latvian carpenters and woodworkers were sent from the Duke’s domain manors to Rundāle up until 1768. In 1765 woodworker Blanks, sculptor Zībenbrods, locksmith Šreibfogels, gold plating master Johans Endress, potter Šēfers, locksmith Horstmanis and coppersmith Mēmels were working in the palace.

 

In 1766 Severin Jensen from Denmark started working as the court architect. His style can be seen in the gateposts and in the stable buildings, which obtained a semicircular shape in contrast to Rastrelli’s rectangular design. A dating – 16 May 1766 – has been made in the keystone of the northern facade window.

 

In 1768 the gate was built and the forgings were placed.

 

The palace interior planning was changed slightly. By merging five smaller rooms the grand dining-room – the Grand Gallery – was created, whereas a dance hall known as the White Hall was created in the place of the palace church. Both front staircases, the Small Gallery, the lobby and galleries of the first floor were preserved from the original interiors of the first construction period.

 

The stucco decorative finishing of the interiors was carried out by the Berlin sculptor and stucco marble master Johann Michael Graff together with his team – his brother Josef and assistants Bauman and Lanz – from 1765 to 1768.

 

Sculpturesque decorations were made in twenty-seven rooms, but in two rooms of the Duke’s apartments and in the hall – synthetic marble panels. Works were started in the central building first.

 

The Marble Hall and the marble panel of the Gold Hall in which the dating has been engraved on the door lining, were finished in 1767. In July of 1768 Graff received payment for his final works – the White Hall, Oval Cabinet, Duchess’ Boudoir and vases for the 22 stair banisters.

 

The ceilings were painted by the Italian painters Francesco Martini and Carlo Zucchi from Saint Petersburg. They started working in August of 1766, but only the name of Martini is mentioned in documents starting with March of 1768. Francesco Martini received his last payment in March of 1769.

 

Ceilings of eight rooms, as well as the walls of two rooms were painted. One of the ceiling paintings got destroyed. The repainted wall paintings were later uncovered in the Grand Gallery and in the second study of the Duke.

 

The Duke came to Rundāle Palace in April of 1767 and stayed there until December with interruptions, although the finishing works were still in progress. The palace was also inhabited in 1768. The final works were carried out in 1770 when a fellow of J. M. Graff placed mirrors in the White Hall.

 

20.04.2018

   

So...yeah, this is the picture in question, the one that was used by a national geographic photographer to promote a for-profit photo workshop at Burning Man. Kinda funny that it's getting all the attention, because it's a fairly crappy HDR in my opinion. Anyway, thanks for the support...you can check out my other burning man photos here:

 

Burning Man 2012:

 

www.flickr.com/photos/michaelholden/sets/72157631392416880/

 

Burning Man 2011:

 

www.flickr.com/photos/michaelholden/sets/72157627529205924/

Burning Man 2010:

 

www.flickr.com/photos/michaelholden/sets/72157624681071111/

 

Burning Man 2009:

 

www.flickr.com/photos/michaelholden/sets/72157622425997753/

 

Burning Man 2008:

 

www.flickr.com/photos/michaelholden/sets/72157608718823709/

  

Here's the original story:

 

Chris and I got to Burning Man on Friday the 28th, before the event opened. Shortly after sunset I rode out to the Man. It had just rained and was fairly stormy. The only person out there was a single Ranger, on what has been called "stick duty". I took a number of exposures and ended up liking this one the best...something about that Ranger out there all alone. This is an HDR image made from three exposures (1/13, 1/25, 1/50) at f7.1 shot with my bitchin' Tokina 14-24mm wide angle lens. After I processed the source files in Photomatix I ran it through Noise Ninja to help deal with artifacts induced in the HDR manipulation process.

 

You can view and download high-rez versions of this photo on a nice background on my website at

 

www.michaelholden.com/pics/v/bman09/DSC_7998_9_7_tonemapp...

 

(lots of other pics from Burning Man, festivals, events, parties and chihuahuas are up there too!)

Three Questions

 

When this female grizzly made serious eye contact with me three questions popped into my mind.

  

Is it just curiosity?

 

Is she just warning me to get out of her space?

 

Is she considering me for dinner?

  

No matter. The answer to all three was the same. Get back into the car. I had been shooting over the hood of the car and as soon as I got back inside she lost interest and began to browse the nearby vegetation for goodies.

 

Good morning. Just a single posting of a Question Mark Butterfly (Polygonia interrogationis) I captured yesterday on top of a trimmed (or broken) branch limb at the pond across the street. I saw it by accident and it was the only shot I was able to get before it flew off.

 

Question Marks are part of an association of butterflies commonly known as "anglewings," which have sharply angled wings. When folded at rest, the undersides resemble dead leaves or pieces of bark. This group includes anglewings, tortoiseshells, commas, question marks, leafwings, snouts and daggerwings. Habitat includes deciduous woods, forest clearings & edges, and open woodlands.

 

Thanks for visiting...and I hope you have a great Sunday.

 

Lacey

 

ISO100, aperture f/5.6, exposure .008 seconds (1/125) focal length 200mm

 

Polygonia interrogationis

*Christmas question!*

What is the kind of your favorite cake?

あなたの好きなケーキはなんですか？

 

Christmas series #4

※明日もう一個あるので、覚悟して下さい(o'(ェ)'o）

 

Dec 23, 2008 #461