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Chinese visual artist and political activist Ai Weiwei visited the Greek island of Lesvos in 2015, to witness the influx of refugees in Europe. Deciding to create a documentary on the topic, he and his family and film team travelled to over 40 refugee camps in 23 countries in one year. The resulting photographing series, consisting of 17000 photographs exhibited here at the FOMU in Antwerp, attempt to depict the scale and impact of the global refugee crisis.
Finally I got to meet this delightful man in person!! My official #harshbeautiful portrait of John Mercer, Professor of Gender and Sexuality at Birmingham City University. John wrote a beautiful essay for my Harshbeautiful book, about my “practice of care” in the way I relate to my sitters. John has published profoundly important books about objectification, and about gay pornography. Highly recommended.
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To order yourself a copy of my book which features John’s essay: jamesmbarrett.com/limited-edition-book/
Svetitskhoveli Cathedral is a Georgian Orthodox cathedral located in the historical town of Mtskheta, Georgia, 20 km (12.5 miles) northwest of the nation's capital of Tbilisi.
Svetitskhoveli, known as the burial site of Christ's mantle, has long been the principal Georgian church and remains one of the most venerated places of worship to this day. It presently functions as the seat of the archbishop of Mtskheta and Tbilisi, who is at the same time Catholicos-Patriarch of All Georgia.
The current cathedral was built in the 11th century by the Georgian architect Arsukisdze, though the site itself is even older dating back to the early 4th century and is surrounded by a number of legends associated primarily with the early Christian traditions.
It is the second largest church building in the country, after the recently consecrated Tbilisi Sameba Cathedral, and is listed as an UNESCO World Heritage Site along with other historical monuments of Mtskheta.
History
Early history
"The Glory of Iveria". An icon by Mikhail Sabinin illustrating the legend of Living Pillar. 1880s
The original church was built in IV century A.D. during the reign of Mirian III of Kartli (Iberia). St. Nino is said to have chosen the confluence of the Mtkvari (Kura) and Aragvi rivers as the place of the first Georgian Church.
According to Georgian hagiography, in the first century AD a Georgian Jew from Mtskheta named Elias was in Jerusalem when Jesus was crucified. Elias bought Jesus’ robe from a Roman soldier at Golgotha and brought it back to Georgia. Returning to his native city, he was met by his sister Sidonia who upon touching the robe immediately died from the emotions engendered by the sacred object. The robe could not be removed from her grasp, so she was buried with it. The place where Sidonia is buried with Christ's robe is preserved in the Cathedral. Later, from her grave grew an enormous cedar tree. Ordering the cedar chopped down to build the church, St. Nino had seven columns made from it for the church’s foundation. The seventh column, however, had magical properties and rose by itself into the air. It returned to earth after St. Nino prayed the whole night. It was further said that from the magical seventh column a sacred liquid flowed that cured people of all diseases. In Georgian sveti means "pillar" and tskhoveli means "life-giving" or "living", hence the name of the cathedral. An icon portraying this event can be seen on the second column on the right-hand from the entrance. Reproduced widely throughout Georgia, it shows Sidonia with an angel lifting the column in heaven. Saint Nino is in the foreground: King Mirian and his wife, Queen Nana, are to the right and left. Georgia officially adopted Christianity in 317.
Medieval and modern
Svetitskhoveli Cathedral, originally built in the 4th century, has been damaged several times during history, notably by the invasions of Arabs, Persians, and Timur Leng and latterly during Russian subjugation and the Soviet period. The building has also been damaged by earthquakes.
During the restoration of 1970-71 which was presided by V. Tsintsadze, the base of the basilica was found which was built in the late 5th century by King Vakhtang Gorgasali after St. Nino’s original church. During the early years of Georgian church building, the basilica was the dominant type of the Georgian church architecture before the cross-dome style emerged.
In the 11th century, the present Svetitskhoveli Cathedral was built (from 1010 to 1029) in the Cross-Dome style by the architect Arsukidze, at the invitation of the Catholicon Melkisedek of Georgia. The king of Georgia for that time was Giorgi II (George II).
The cathedral is surrounded by a wall, built of stone and brick during the reign of King Erekle II (Heraclius) in 1787. The top storey was designed for military purposes and has gun emplacements. The entrance to the Cathedral from the wall is located to the south. The wall has eight towers: six of them are cylindrical and two of them are square. Archaeological expeditions in 1963 found the house of Patriarch of the 11th century at the southern part of the wall. Inside the church yard, the remains of the two-story castle of Patriarch Anton II were found.
Modern Cross-Dome Svetitskhoveli
The architecture of the present Svetitskhoveli Cathedral, which dates from around 1020, is based on the cross-dome style of church architecture, which emerged in Georgia in the early Middle Ages and became the principle style after the political unification of Georgia by Bagrat III (978-1014). The characteristic of this style is that the dome is placed across all four sides of church. The structure of the church is intended to ensure good acoustics. The dome of Svetitskhoveli was reconstructed several times over the centuries to keep the church in good condition.
The basic stone used for the Cathedral is a sandy yellow with trimmings, while around the apse window a red stone is used. The green stone used in the drum of the cupola is from the 17th century. The curved blind arcading throughout is unaltered from the 11th century.
A large window occupies most of the western top side of the church. The decoration shows the Christ sitting and two angels at the both sides. The original sculpture on the wall has not survived, but was restored several times, most recently in the 19th century.
The architect Arsukidze
legend surrounds a relief sculpture on the external northern wall. This shows a right arm and hand holding a chisel - symbol of the stonemason – with an inscription reads:
The Hand of Arsukidze,
slave of God,
may forgiveness be his.
An inscription on the east decade further attests to the fact that Arsukidze did not live to see his masterpiece finished (in 1029):
This holy church was built by the hand of Thy wretched servant, Arsukidze.
May your soul rest in peace, O Master.
Constantine Gamsakhurdia's Georgian novel "The Hand of the Great Master" relates the legend, for which there is no documentary evidence, that a priest who had also been Arsukidze’s patron and teacher was so jealous of Arsukidze's success that he used his influence with the king to have the architect's right hand cut off. According to the novel, King George was also jealous of Arsukidze over his lover, the beautiful Shorena
The full version of this video is available on YouTube
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Two carved stone coats of arms are located, one on each side of the main entrance. The one on the left has the motto “LOCK SICKER” meaning ‘Be Sure’ and relates to the seat of Shoto Douglas, Earl of Morton. The other coat of arms on the right-hand side has the motto “GUXGITE SURGAT” meaning 'He rises up'.
Two miles from Donemana stands the impressive ruin of Altnachree Castle, one of the finest Victorian mansions to have been constructed in Ireland. Located on the main B49 Longland Road from Donemana (Donemanagh or Dunamanagh) to Claudy, Altinaghree Castle or Liscloon House known locally as Ogilby's Castle was built around 1860 by:
William Leslie Ogilby (b.1804 d.1 Sept 1873)
William Ogilby, Justice of the Peace (JP) and Bachelor of Laws (LLB), (many authorities state b.1808 d.1873. He was born at Liscleen House, Donemana the only son of Leslie Ogilby Esq. (b.c.1764 d.1845) of Liscleen (Liscloon), Co. Tyrone who owned a bleaching green at Lackagh in the parish of Dungiven. The Ogilbys had been active in the linen trade since the mid-eighteenth century, and William's uncle Robert Ogilby (b.c.1761 d.1839), having amassed a fortune from a linen factor in Dublin, bought the lease of the 22,000 acre Dungiven Castle estate and was reckoned "the wealthiest commoner in the North of Ireland, possessing it is said between ten and twenty thousand pounds a year". The fortune of William's father was more modest but sufficient to buy the 3,170-acre Terkernaghan and Altnachree estate in Donagheady, County Tyrone, in 1829.
William’s family roots lay in Aberdeenshire. He was educated at a small academy kept by a clergyman in Macclesfield before proceeding to Belfast Academical Institution and thence to Trinity College, Cambridge in 1824. (BA 1829, MA 1832) and was called to the bar at Lincoln’s Inn on 20th November 1832 and practiced as a barrister in London to 1846 living in Portman Square, Marylebone, London, before settling back in Ireland.
He was also High Sheriff of County Tyrone in 1852.
At the birth of James Douglas’, the family was living in Belfast. Thereafter they moved to a location between Dunamana and Ballyneaner, County Tyrone. There William undertook the construction of the family home.
He started building Altnachree Castle in the 1840s, just as the Great Famine (1845-1851) struck. The castle was completed in the 1860s. Unlike many landlords, William kept on all his workers and fed them by importing grain. Seemingly, he carried out intensive land improvements and is reputed to have planted 11 acres of Cedrus Deodara at Altinaghree castle, which is a species of cedar trees that live in the western Himalayas and eastern Afghanistan, northern Pakistan and north-central India.
He was reputed to be a descendant of the notable family of Ogilby of Ardnargle House, Limavady and Pellipar House, Dungiven.
William aged 22 married Matilda Doria di Spineto aged 20. His wife Matilda was born circa 1810, in Cambridge, England and died on 29th October 1849, aged 39 at Rockfort House, Buncrana, County Donegal.
Matilda’s father was Marquis Doria di Spineto, born in 1774, in Italy and her mother was Elizabeth Doria di Spineto (born Campbell 1787, in Scotland). William and Matilda had no family.
At the age of 43 William married, Adelaide Charlotte Douglas on 7th February 1851, in Donagheady, Co. Tyrone, who was daughter of the Honourable and Reverend Charles Sholto Douglas of Earls Gift (Donemana) (brother of George Sholto Douglas, 17th Earl of Morton - 23 December 1789 – 31 March 1858), by his first wife, the Lady Isabella Douglas (born Gore), daughter of Arthur Saunders, 2nd Earl of Arran.
They had 8 children:
1. Claude William Leslie Ogilby (b.3rd Nov 1851 d.1894)
2. James Douglas Ogilby (b.16 Feb 1853 d.11 Aug 1925)
3. William Charles Ogilby (aged 3 weeks b.16 Dec. 1855 d.8 Jan 1856 in Liscleen, Donamana, Tyrone);
4. Adelaide Charlotte Ogilby ll (b.17 May 1855 d.28 Jun 1935)
5. Isabella Caroline Ogilby (b. unknown d. unknown)
6. Beatrice Emma Elizabeth Ogilby (b.22 Feb 1858 d.4 May 1938).
7. Louisa Ogilby (b.29 May 1860 d. unknown)
8. Edith Sophia Ogilby (b. unknown d. unknown)
He wrote such papers as "Descriptions of Mammalia and Birds from the Gambia" (1835), “Exhibition of the Skins of Two Species of the Genus Kemas” (1838), and "Observations on the History and Classification of the Marsupial Quadrupeds of New Holland" (1839), all published in the Proceedings of the Zoological Society of London. He was a Fellow of the Linaean Society of London (the world’s oldest active biological society) and was an Honorary Secretary of the Zoological Society of London (London Zoo) for seven years from 1839 to 1846 where he crossed swords a number of times with John Edward Gray (b.1800 d.1875) of the British Museum.
He was well known to Charles Darwin, and served with him on a committee of the British Association for the Advancement of Science charged with drawing up rules for standardising zoological nomenclature. He was a member of the scientific elite of his day and it is likely that he took part in early discussions about the significance of fossils in the lead up to the publication of Darwin’s “On the Origin of Species” in 1859. (Desmond, p.314, Correspondence of Charles Darwin, 1847-50, 1860, p.215, p.437).
William passed away on 1st September 1873, at age of 65 and was succeeded by his eldest son, Claude William Leslie Ogilby. William was buried on 5 September 1873 alongside his first wife, Matilda Doria Ogilby (d.1849), in the Donagheady Old Burial Ground, associated with St. James's Church of Ireland, Church Hill, Donemana, County Tyrone.
Adelaide died at the age of 72 on 16th March 1903 at Donaghadee, Co. Down.
Claude William Leslie Ogilby (b.3rd Nov 1851 d.1894)
Williams oldest son, Claude William Leslie Ogilby is listed as the castle occupier in 1876. Claude wed his cousin, in 1875, Bessie Henrietta Douglas who was daughter of Captain William Grant Douglas (died 25 Feb 1824), in a childless marriage. Not much information is available on Claude, however I believe he was a Lieutenant in the 31st Regiment of Foot.
The 31st (Huntingdonshire) Regiment of Foot was an infantry regiment of the British Army, raised in 1702. Under the Childers Reforms it amalgamated with the 70th (Surrey) Regiment of Foot to form the East Surrey Regiment in 1881.
Claude William Leslie Ogilby who is listed as the castle occupier in 1876 was reputed to be something of a spendthrift and fell heavily into debt. Claude, died at the early age of 43, but apparently left the castle 6 years before his death for a room in a public house in Donemana. The fact that his affairs were in the hands of trustees suggests that he was bankrupt. A contemporary newspaper article implies that the upkeep of a large castle had perhaps proved overwhelming, following Gladstone’s Land Acts of 1870 – 1909.
A house first appears on the site on the second edition Ordnance Survey map of 1853, captioned ‘Liscloon House’. By the third edition, this has been replaced by a different structure, captioned ‘Altinaghree Castle’, surrounded by a wall. ‘Liscloon Cottages’ and a ‘Lodge’ are also shown nearby. On the fourth edition the castle is shown in ruins. Griffith’s Valuation (1856-64) lists a ‘house, offices and land’, with buildings initially valued at £62, and eventually reduced to £14. The reduction appears to be due to separating off farm, outbuildings and cottages from the main house. Buildings listed include stables, a garden house, stalling house, granary, cow house, steaming house and piggery. The house is owned by William Ogilby in fee. In 1861, Annual Revisions note, ‘This house is throwing down. Mr Ogilby is building a very fine new house, value when completed’. A further note reads, ‘Value new house in 1864’. The house has been valued by 1865 at £190 and is listed as a house, offices, gate lodge, land and plantation.
However, from 1888 when the house is listed as ‘vacant’ and leased from the Trustees of Claude W Ogilby, the building deteriorates and decreases in value. The first reduction is to £78, then to £70 in 1889, when the house is first described as a castle. In 1892 it is described as ‘dilapidated’ and the value is reduced to £5. Samuel A.C. Eaton becomes the lessor in 1905. A note of 1909 reads, ‘floors and windows gone, a ruin’ and in 1910 it is deleted from the record altogether, although the gate lodge continues to be occupied.
A box of documents in PRONI Ref: LR 1005/8/1 also contained sale documents of land in townlands of the parishes of Drumragh and Dromore. All the documents related to sales under the Irish Land Commission and all were dated between 1901 to 1904. Each document begins
"In the matter of the estate of William Grant Douglas, Gordon Douglas and James Hannay, trustees for the sale of the estate of Claude William Leslie Ogilby under deed dated 28 Nov 1877."
The sale includes lots of land as small as 3 acres (Samuel McGonigle Liscloon Lower) to larger plots 187 acres (James Throne, Tirkernaghan). The land was located in the townlands of Ballyneanor, Ballynacross, Gortaclare, Carnagribbin, Claggan N, Glenmorning, Liscloon Lower, Liscloon Upper, Lisloon Lower, Moneycannon & Tirkernaghan.
Note: It is not clear from the document whether one William Robinson bought several parcels of land, or whether there was more than one William Robinson. Documents marked #1 signed by J Mark, Solicitor, as a witness 3 Aug 1904, and Those marked #2 were witnessed by J Stack Murphy, Barrister, 22 June 1904.
“Entered through a porte-cochere (this is currently not evident) on the side along the axis of the central corridor, with the three main rooms strung out along the garden front. The main staircase set into triple-arched composition, but taking up the minimum of space, all like an office block. Four-storeyed towers in the centre of each front; three floors elsewhere.
Bessie wed a 2nd time in 1895 at St Pancras, London by marrying a Friedrich Wilhelm Hugo Bartels who was born in Germany in 1863. Bessie died 12th October 1938.
James Douglas Ogilby (b.16 February 1853 d.11 August 1925)
He received his early education at Winchester College, England between the ages 13 to 16, and for a year between 1871-72 (ages 18 to 19) from Trinity College, Dublin. Douglas, as he was called excelled at athletics, winning many medals, chiefly for running and was also noted as being neat and precise.
After he completed his studies, James Douglas sought and obtained a position with the British Museum in London. Sharing his knowledge of Ireland, he contributed notes on Irish fishes and birds that were published in the Zoologist (a respected publication for naturalists in the United Kingdom) over the period of 1874 to 1876.
One of the most important aspect of his time spent in London is that he met and fell in love with Mary Jane Jamieson (died 1894), a seamstress working in a local factory. He introduced her to his family and announced their intention to wed.
James’ mother Adelaide forbade the marriage, believing Mary Jane to be beneath her son’s station in life, and sent James to live in Texas around 1875.
Not much is known about his time in America, but it is known that he was not happy. He continued in his interest in nature (eventually having a paper, Catalogue of the Birds obtained in Navarro County, Texas published in the Scientific Transactions of the Royal Dublin Society in 1883, but his love for Mary Jane was still strong.
He returned to Ireland from America in 1884 and on November 24th of the same year, at age 31 married the 20-year-old Mary Jane at Donagheady parish church, Donemana, County Tyrone.
James knew that his bride would be unaccepted by his family so shortly after their marriage, they emigrated to Australia, arriving sometime before the end of 1884 where later he attained an appointment as scientific assistant (zoology) to the Australian Museum, Sydney.
James began work at the museum on 14 February 1885 at a salary of £250 and proved an enthusiastic and energetic worker, publishing numerous notes, papers and reports on reptiles and mammals as well as fish. The following year he compiled the catalogue of fishes for the report of the Commissioners of Fisheries for New South Wales and in 1887 published Catalogue of Fishes and Other Exhibits at the Royal Aquarium, Bondi. That year he was elected a fellow of the Linnean Society of London.
Dismissed in 1890 after many warnings for drunkenness on the job, Ogilby continued his prodigious research activities outside the museum on a contract basis; he published a valuable ‘Catalogue of Australian Mammals’ in 1892 having described over 7,000 new species. He was the author of numerous scientific papers on reptiles, and he described a new species of turtle and several new species of lizards and Edible Fishes and Crustaceans of New South Wales in 1893, prepared for the World's Columbian Exposition, Chicago. Between 1885 and 1899 he published over eighty papers and notes (including twenty-two with E. P. Ramsay) in the Proceedings of the local Linnean Society.
Tragically, in 1894, Mary Jane Ogilby died in Sydney at the age of 29. The marriage had produced no children, and James would remain a bachelor for the rest of his life.
About 1903 James moved to Brisbane; he was employed as an ichthyologist by the Queensland Museum where the specimens were happily preserved in formalin and not alcohol! In 1913-16 he published a series of papers on the edible fish of Queensland in the Memoirs of the Queensland Museum. For a time, he belonged to the Royal Society of Queensland.
James Douglas Ogilby was primarily a taxonomist but his work had important commercial significance. His research, like that of his friend and collaborator Allan Riverstone McCulloch (b.1885 d.1925), was described by the noted American ichthyologist David Starr Jordan (b.1851 d.1931) as of 'a very high order'.
James died after a long illness in Diamantina Hospital, Brisbane, Queensland on 11 August 1925 and was buried in the Church of England section of Toowong cemetery.
For some years he had been honorary museum curator for the Amateur Fishermen’s Association of Queensland which perpetuated his memory by erecting the “J. Douglas Ogilby Cottage” for the use of its members on Bribie Island, a popular fishing resort in Queensland.
When finished Ogilby’s Castle was vast and beautiful, lavishly furnished and with a banquet room that was reported to be unequalled throughout Tyrone, boasting among its guests Bishops and Politicians from London, Dublin and Belfast.
Despite its short existence, it was associated with two significant figures in natural history, William Ogilby and his son James Douglas Ogilby, and these two survive in the memories of those in the locality.
A house first appears on the location on the second edition of the Ordnance Survey map of 1853 captioned ‘Liscloon House’. By the third edition, this has been replaced by a different structure, captioned ‘Altinaghree Castle’, surrounded by a wall, Liscloon Cottages’ and a ‘Lodge’ are also shown nearby. On the fourth edition the castle is shown in ruins. Griffith’s Valuation (1856-64) lists a ‘house, offices and land’, with buildings initially valued at £62, and eventually reduced to £14. The reduction appears to be due to separating off farm, outbuildings and cottages from the main house. Buildings listed include stables, a garden house, stalling house, granary, cow house, steaming house and piggery.
In 1861, Annual Revisions note, ‘This house is throwing down. Mr Ogilby is building a very fine new house, value when completed’. A further note reads, ‘Value new house in 1864’. The house has been valued by 1865 at £190 and is listed as a house, offices, gate lodge, land and plantation.
William died in 1873, not long after completing Altinaghree Castle, when it then passed to his eldest son, Claude William Leslie Ogilby who is listed as the occupier in 1876.
William Charles Ogilby (aged 3 weeks, 16 Dec 1855 - 8 Jan 1856)
Information extracted from Donagheady Parish Death Announcements, 1786-1869
Deaths recorded in the parish of Donagheady, Co Tyrone, Northern Ireland, extracted from personal notices inserted in the Strabane Journal, Strabane Morning Post, Dublin Evening Post, Londonderry Journal, Londonderry Sentinel, Londonderry Styandard & Tyrone Constitution.
January 11 1856: OGILBY. At Earlsgift, on Tuesday, the 8th inst., WILLIAM CHARLES, the infant son of MR. and MRS. OGILBY, aged 3 weeks.
Adelaide Charlotte Ogilby ii (17 May 1855 – 28 Jun 1935)
Was born in Tyrone, Northern Ireland on 17 May 1855 to William Ogilby and Adelaide Charlotte Douglas. Adelaide Charlotte Ogilby ii married Reginald Charles Moore Miller and had 6 children, she passed away on 28 Jun 1935 in Sydney, New South Wales, Australia.
Isabella Caroline Ogilby (unknown – unknown)
Beatrice Emma Elizabeth Ogilby (22 Feb 1858 – 4 May 1938)
Born in Glen View House, Formoyle, Longford, Ireland on 22 Feb 1858 to William Ogilby and Adelaide Charlotte Douglas. Beatrice Emma Elizabeth Ogilby had 6 children. She passed away on 4 May 1938 in Cross Cottage, Bovey, Tracey, Devonshire, England.
Louisa Ogilby (29 May 1860 - unknown)
Louisa Ogilby was born in Liscloon (Liscleen) House, Donaghedy on 29 May 1860 to William Ogilby and Adelaide Charlotte Douglas, However.
Edith Sophia Ogilby (unknown – unknown)
The Strabane Weekly News of 4th January 1975, reports on some of the local stories surrounding the castle, which was built entirely of cut stone and surrounded by a wall of the same type. The stones were brought by horse and cart from Dungiven, County Londonderry.
Stonecutters from the Baronscourt Estate, Newtownstewart, Co, Tyrone were employed at the castle. Masons were paid one shilling per day, and labourers paid 10d.
According to the Natural Stone Database, the stones used are local Dalriadan Schist and Barony Glen Sandstone.
When finished, its banqueting room was said to be unequalled throughout the county. Ogilby was known locally simply as a successful farmer and proprietor who entertained on a lavish scale, bringing in cooks from Belfast and Dublin for his banquets, although it is not clear whether it is the older, William Ogilby or the younger, Claude Ogilby that is remembered in this way. I suspect it was probably the latter.
“In the possession of the present owner, Mr S.A.C. Eaton…is an invitation card, dated 12 December 1872, requesting his grandfather and his wife to attend a dinner party”. Dinner was to be served at 3pm.
The mansion was said to be splendidly appointed and had a banqueting room. Altinaghree was abandoned in 1885 after falling into disrepair, a mere twenty-five years after its construction. Today as you can see, 160 years later, only a shell survives, it cannot be listed because it’s roofless.
The ruin of Ogilby's Castle can be seen clearly from the public road, it’s on private farmland and can be visited but it’s suggested permission should be sought from the land owner.
St.James Church, Donagheady, Donemana
There has been an Anglican Church in the parish of Donagheady since the early 17th century, when a church at Church Hill was built during the plantation of Ulster. All that remains of this church is one gable wall and a small graveyard. Around 1790 a new church, St. Michael’s, was constructed in what is now known as St. Michael’s cemetery and again a portion of the gable wall remains standing to this day.
In the late 19th century urgent repairs to St. Michael’s were needed and an approach was made to Mr. Claud Ogliby of Altinaghree Castle to request financial assistance. Mr. Ogiliby refused this request but instead offered £500.00 towards the building of a new church. On 28th November 1879, St. James, Donemana was consecrated by the Bishop of Derry and Raphoe, the Rt. Rev.William Alexander.
Uses: Anything relating to finance and money.
Free Creative Commons Finance Images... I created these images in my studio and have made them all available for personal or commercial use. Hope you like them and find them useful.
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My first overseas collaboration and there wouldn't be a better artist than Laura Vanzo (aka. Pensa Art)
The project is about how two people who had never meet, can be connected through a common cause. This photo is the first in the series which I hope many of you can relate to.
Facebook / Twitter / Tumblr / Vogue Italia / Instagram: mc_cheung88
Uses: Anything relating to finance and money.
Free Creative Commons Finance Images... I created these images in my studio and have made them all available for personal or commercial use. Hope you like them and find them useful.
To see more of our CC by 2.0 finance images click here... see profile for attribution.
Inspiration: Cost of living, finance, savings, work, money...
I was about three to four feet away and hear these demonstrators pulling rank.
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
"Dreams relating to a house often refers to various aspects of yourself. When trying to analyze the house in your dream, consider also how the house is kept and the condition of it. The rooms in the house relate to facets of your personality. To see an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings."
-Dream Dictionary
Winter Wonders | Arctic Blast
The last days of 2024 have been very mild for the region of Kingston, Ontario. However, it wasn’t so on the morning of 22 December when we were hit by an arctic blast plunging the air temperature to -18°C (-23°C with windchill factor) and causing the open waters of Lake Ontario to steam up with thick fog forming dynamic Steam Devils and heavy clouds over landmasses to the south. Most of this series of images taken at sunrise and relating to Wolfe Island’s tallest structures that are Wind Turbines seemingly cutting through the thick fog or the Island in the background of features closer to the City of Kingston. The heaviest clouds behind the wind turbines were over Upper New York State, caused by the arctic winds sweeping over the lake and likely causing lake effect snow over that state. Cold snaps always offer impressive spectacles to those daring to go out when Lake Ontario has not frozen over.
Work Day / Social Distancing Day 92, 06/15/2020, Manhattan, NY
Apple iPhone XR
iPhone XR back camera 4.25mm f/1.8
ƒ/1.8 4.2 mm 1/120 64
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
Puddling
Is male puddling behavior of tropical butterflies targeted at sodium for nuptial gifts or activity?
ABSTRACT
An apparent sexual difference in adult feeding behaviour in many species of Lepidoptera relates to puddling on mud, dung and carrion. In most butterfly species, puddling is exclusively a male behaviour. A possible explanation for this division in feeding behaviour is that nutrients derived from puddling are transferred to the female in the spermatophore during mating as a nuptial gift. Sodium derived from puddling has been shown to act as a nuptial gift in a few Lepidoptera species. It can also be used for neuromuscular activity in both males and females and may therefore correlate with flight morphology. In this study, we examine the generality of these two hypotheses in comparative work on a community of African fruit-feeding butterflies. We investigated puddling behaviour of males and females on carrion and dung together with sodium preferences, polyandry, relative wing-size, sexual size dimorphism and sodium concentrations in the bodies and spermatophores of several species. The results show that sodium as a nuptial gift can explain the sexual division in puddling in some species, but not in all. Species in which both sexes puddle transfer little sodium in the nuptial gift, which is consistent with the nuptial gift theory. Wing loading and puddling are not significantly correlated, but the trend followed the direction predicted by the activity hypothesis. However, the sodium concentration in the species with the smallest wing area to thoracic volume (WA/TV) ratio (the largest Charaxes spp.), was relatively low. Moreover, in all investigated species, the sodium concentration was higher in the abdomen than in the thorax. The results are discussed in the light of differences between the sexes in foraging behaviour in both larvae and adults, and with respect to alternative explanations for puddling. © 2005 The Linnean Society of London, Biological Journal of the Linnean Society, 2005, 86, 345–361
Is male puddling behavior of tropical butterflies targeted at sodium for nuptial gifts or activity? (PDF Download Available). Available from: www.researchgate.net/publication/227807570_Is_male_puddli... [accessed Jan 15, 2016].
Original Caption: Photograph of First Lady Hillary Rodham Clinton Posing on the Big Bird Nest Set with Big Bird and Rosita to Celebrate the 25th Season of Sesame Street , 10/14/1993
U.S. National Archives’ Local Identifier: P08630-13
From:: Series: Photographs Relating to the Clinton Administration, compiled 01/20/1993 - 01/20/2001
Created By:: President (1993-2001 : Clinton). White House Photograph Office. (01/20/1993 - 01/20/2001)
Production Date: 10/14/1993
Persistent URL:
catalog.archives.gov/id/4003478
Repository: William J. Clinton Library, Little Rock, AR
For information about ordering reproductions of photographs held by the Still Picture Unit, visit: www.archives.gov/research/order/still-pictures.html
Reproductions may be ordered via an independent vendor. NARA maintains a list of vendors at www.archives.gov/research/order/vendors-photos-maps-dc.html
Access Restrictions: Unrestricted
Use Restrictions: Unrestricted
adj. *nautical:
Relating to or involving ships or shipping or navigation or seamen.
Nautical Scenery, From Pemaquid Point Lighthouse, Maine, USA.
PixQuote:
"Available light is any damn light that is available!"
-W. Eugene Smith
PixNews:
You are welcome to the all new BWPix!
This is a public group so everybody is welcome, 1 pix/day!
I saw her from behind as she entered a coffee shop and had a feeling she might make a good subject for my photo project. I caught up with her just as she completed her coffee purchase and excused myself for interrupting her coffee break. I introduced myself and explained my project. She enthusiastically agreed and explained that she is a photography student at the university, just nearing the end of her second year. Meet Madi.
She asked about my project and liked the sound of it as she doctored her coffee. “I’d be happy to participate” she said with a smile. Lucky me. I thanked her, gave her my contact card, and invited her to step outside with me where there was natural light. As I photographed Madi, we were looking at the door of the university’s Image Arts Building. How appropriate. I said “You must spend a lot of time in this building” and she gave a laugh and said “No kidding.” I moved her a few steps so that a bright light fixture inside the coffee shop would not distract.
Photos taken, with the coffee shop windows in the background, we chatted. Madi is from Mississauga, a city on the western edge of the GTA (Greater Toronto Area). She is very pleased with the program she is taking and said she was on her way to a “critique.” When I asked about it, she explained that her professor and her fellow classmates were going to critique her work which is studio portraits. I explained I know nothing about studio work and she explained that it’s tricky. “It’s all about the lighting which has to be carefully arranged.”
When I asked her what else she could share about herself she said “I’m a working student. I am full time at school and I work full time as a server in a bar.” I was quite impressed that she is able to manage it all and she said it takes good organization skills and time management. I can only imagine. When I asked what it is like being a server she said the money can be good if you are working in a good location and have the right shifts. I added “I suppose having a friendly personality helps a lot too.” She smiled and agreed. I found her very friendly and generous with her limited time and could imagine her being very successful paying her way through university as a server.
Madi’s advice to her younger self is “Don’t stress so much. Things will work out.” When I asked how she deals with life’s stresses she said “I go for a run and I take photos.” Although running is not something I can do any more due to sore knees, I do cycle and can relate to exercise being a good stress reliever. As for taking photos, I commented that Robin Wong, a street photographer with an internet blogging presence, has coined the term “shutter therapy” to describe the emotional benefits of street shooting.
I asked how her friends would describe her and Madi said “Probably that I’m nice and I’m organized.” I said I would take her word for it on being organized, but I could speak to her being super-nice and thanked her for taking a few minutes to be part of my photo project.
Madi’s message to the project is simple, yet meaningful: “Respect and equality.”
Thanks again, Madi, for being part of my photo project. I hope your coffee didn’t get cold.
I wished her luck with the critique. As an afterthought, I snapped a quick photo of Madi retreating to the Image Arts Building door for the critique..
This is my 830th submission to The Human Family Group on Flickr.
You can view more street portraits and stories by visiting The Human Family.
It is proven, that the Abbazia di Sant'Antimo existed since Carolingian times. Legends (of course) know, that it was Charlemagne himself, who founded the abbey when he had left Rome, following the Via Francigena northward. The earliest document relating to the abbey is a land grant of Charlemagne´s son Louis the Pious from 813.
One year after the 1117 earthquake the erection of the church of today started. At that time the powerful abbey was one of the largest landowners in the area. As sovereigns and imperial officials at the same time, they also levied taxes.
The decline began with Siena's awakening striving for power, which conquered Montalcino in 1212. In the following decades, the property of the monastery shrank to a fifth. The church was never completed in the years that followed, as the complex construction probably exceeded the abbey's financial possibilities. A sign of decay is the unfinished facade.
New religious ideas gained influence. The then new orders of the Franciscans and Dominicans, whose monasteries were not built in the cities, gained strength. The Benedictine wish to be able to follow the rule ora et labora in seclusion was pushed into the background.
In 1462 Pope Pius II suppressed the abbey, annexed whatever was left - and handed it over to the Bishop of Montalcino-Pienza, who was his nephew.
1992 the abbey became an active monastery again with the arrival of a new congregation of Canons Regular of the Premonstratensian Order.
The architecture seems influenced by churches in Burgundy. It looks a bit like a sibling of the church at Vignory in Champagne.
There are many sculpted capitals along the nave. Here in the center depicting "Daniel in the lions' den", is best known, as it is attributed the the "Master of Cabvestany", whose artistic style is very dynamic and creative. The faces have almond eyes, a sharp nose, great ears, and a triangular shape. The fingers of the hands are long.
The "Maître de Cabestany" ("Master of Cabestany") is known under this name since the 1930s when a tympanum and other carvings were found in Cabestany (near Perpignan). The carving had been used as "building materials" inside a wall of the local cemetery.
Research started and so far more than 120 carvings of these origins, all carved within the second half of the 12th century, are known. The carvings are spread over an area between Tuscany in Italy, Southern France - and Catalonia in Spain. This led to the theory, that the "Maître de Cabestany" may not be a single master-carver, but a studio, where carvers learned this style.
You can find many more photos from Tuscany here
Can you relate?
Model: Skye McLeod Fairywren
Skin & Mesh Head: Sadie with Freckles, Eyes, Neck, Eyelids, Makeup and Expression HUD by LOGO (Skin Fair 2014)
Hair: Quiet Afterthought by Exile
SLINK Hands & Feet
SLINK Nails: Silvertips by Flair
Blazer: Pink by Belgravia
Pink Piggy Pocket Pet: Birdy
Jehan Necklace & Earrings by !Elemental
Pose: Breezy 3 by Adorkable
Windlight Setting: Diamond by Strawberry Singh
Sim: Caledon Oxbridge Sandbox
Zylophagy relates to animals that eat wood. A great many insects are 'Xylophagous', especially in their larval stages. Termites come to mind when we think of insects that eat wood and cause a great deal of damage to wooden structures.
In this photo, a slice of a grand hickory tree shows the larva of a Hickory borer (Megacyllene caryae). The feces, left behind as it burrows, is packed almost as hard as the hickory wood! The adult looks like www.flickr.com/photos/centavo/8143693572
And this is a no-glam biology major idea of a "Holiday Ornament", made of a piece of hickory with the bored tunnels carved free and washed. You can see that a heavy infestation leaves almost no wood left! www.flickr.com/photos/goat_mountain/22939061584
God has the ability to relate interpersonally, and he does so. God is neither aloof nor disinterest in his creation. God is aware of, and concerned about, the detail of our lives - Brad Hambrick
Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; nyou are of more value than many sparrows. (Matthew 10:29-31)
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27 And he who searches hearts knows what is the mind of the Spirit, because7 the Spirit intercedes for the saints according to the will of God. (Romans 8:26-27)
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:14-16)
Every mother can relate to this.
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Poznan, Poland
Zamek
Autumn
I can relate...occasionally I come here myself and spend a few minutes alone. Beautiful setting to do so I might add. Had she not been there, I was going to park on that very bench for a bit...moving on.
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"The Star" branding in Portsmouth relates to routes 7 and 8. It is thus slightly unfortunate that the number 7 is given so much prominence on the bodyside wording. A batch of 2019 Alexander Dennis E20D buses with Enviro 200 MMC bodywork are in this livery for these routes, where they replaced StreetLites. 67265 is seen on 15 June 2021 opposite The Hard Interchange at Portsmouth Harbour where it will terminate. I think all buses terminating at The Hard now show Gunwharf Quays as the destination.
I have two psychological hang-ups relating to food and diet, and I can easily trace their origins to my father's participation in my upbringing.
The first is not only a love of - even a reverence for - food, but a belief that food is love. The importance of food in Chinese culture may be a cliche, but it's no less true for being one. In Cantonese, people ask one another "have you eaten yet?" in the same way as we ask "what's up?" or "how's it going?”, and then there’s this popular aphorism of Prince Philip’s:
“If it has got four legs and it is not a chair, if it has got two wings and it flies but is not an aeroplane, and if it swims and it is not a submarine, the Cantonese will eat it.”
When I left home at the age of seventeen, Dad gave me a rice cooker, a wok and some recipes, but my passion for food took hold much earlier, in childhood. Typically for a Chinese man of his generation, Dad worked long hours: fourteen hours a day, six days a week. I missed him, and his weekly days off on which he prepared what seemed to me then to be vast banquets, were occasions for childish excitement comparable to Christmas. Also typically for a Chinese man of his generation, Dad was not effusive or demonstrative. Of course, Dad's devotion to his family was expressed in the fact that he worked so hard to provide for us, but I had no appreciation of that as a child. And so I found his love and affection in the food he cooked for us: in the effort and care that was put into the meals; in the way he would put the best pieces of meat or fish into our bowls rather than his own; in how damned good they tasted.
Food as love is a belief I have inherited, or perhaps just inferred, from my Dad. Unless I'm working away from Glasgow, I cook every single day, but rarely for other people. If I cook for someone, it's because I care about them very much (or maybe, in some shallower instances, because I want to impress them). And by "cook for someone" I don't mean "I was going to heat up some of this stew, do you want some too?" or "feel free to have some of the soup I made earlier" but rather "I'm going to prepare and cook a meal for you and I to sit down and eat together." I can't expect everyone to understand what it means for me to do that, of course: romantic partners in the past have been baffled by my anger when they arrived late for dinner, or been irritated by how much I interest I took in their diets.
This brings me to my second neurosis, an unusually enthusiastic and occasionally angsty concern with the nutritional or health-giving value of my diet. As a child, I wasn't allowed to go and play after dinner until I had eaten an apple and drunk what seemed to me as a child to be a huge glass of water (I have since I was a teenager had a particular compulsion about staying hydrated, and remember thinking it irrational and unjust that we weren't allowed to drink water in class in secondary school). This compulsiveness may seem incompatible with the fact that I regularly abuse my body variously with alcohol, cigarettes and, until recently, by indulging my sweet tooth, but perhaps it (along with exercise) was borne of these abuses: knowing that I do these things, I feel I must exercise, eat well and try my best to sleep well.
A few months ago, I read an article in The Guardian (it's a running joke among my friends how many of our conversations begin with this line) about Dr Robert Lustig, the man at the forefront of the anti-sugar movement in America. In it, he makes the alarming claim that sugar is as harmful to our bodies as tobacco and cocaine. In further reading about the subject, I kept coming across the paleo diet. When I sought the advice of friends and colleagues who I knew subscribed to it, they were unanimous in proclaiming its benefits. The diet is based around the food our ancestors ate tens of thousands of years ago, before the advent of agriculture, and permits meat, fruit and veg, fish, nuts and seeds. This means that coffee, booze, grains, legumes, starches, dairy and any kind of processed food are all out. There are variations of the diet that permit some of these food groups, but bread, pasta, rice, couscous and potatoes (except the sweet variety) are out.
I've been following the paleo diet for three months now. I'm not particularly strict about it: legumes and some dairy still form a (now smaller) part of my diet, my meat isn't necessarily grass-fed, I treat myself to the occasional dessert or pizza, and nobody is ever taking beer away from me. When I go to a restaurant or a friend's house for food, I'm no more picky than I used to be. Some friends and family members have expressed alarm that someone like me, who has spent his whole life underweight, should go on a diet. I wouldn't be surprised if, since adopting this "lifestyle" (as many of its adherents prefer to think of it), my daily intake of calories and fat has increased substantially, but that's part of the point: fat doesn't make you fat; sugar makes you fat. In any case, I stress to them that this is not about losing weight or about body image - although if you are keen to lose weight, a paleo diet will show dramatic results very quickly - but about general good health. And after only a couple of weeks, I felt the benefits. My energy levels are much more constant than they used to be: I get out of bed earlier, more easily, and don't feel tired after meals; indigestion and acid reflux are things of the past; bowel movements are, to use a respectfully vague adjective, better. I’ve enjoyed an excitement I haven’t felt for a long time at going into the kitchen to cook and knowing that I’m forced to be creative. The downside is that I'm almost always a little hungry, but nuts and fruit are never far away to snack on. The other principal drawback is that this diet is expensive, cutting out all the cheap staples such as rice and pasta in favour of more meat, fish and vegetables.
While I know that there are many challenges to the anthropological and evolutionary bases of the paleo diet, and that nutritionists continue to disagree on what constitutes the healthiest diet, the benefits of the paleo diet have for me been tangible, and I recommend it to anyone.
Glasgow, 2014.
A stunning new addition to the photographic record of Pu'er's resident Limacodid caterpillar population.
In my tradition of allocating relatable nicknames to the Limacodid caterpillars in lieu of specific IDs, the first thing that sprang to mind on seeing this one (clearly I have my priorities in order) was the leader of the Transformers, Optimus Prime.
I "get" adaptive evolution. I comprehend aposematism (warning colouration). Yet it is still mind boggling from a simplistic viewpoint how biological, environmental and genetic factors can arrive at such precise geometry, colour combinations, even absurdity in a creature that can't itself appreciate the way it looks…..
Globally, the connection between adult cup moths and their caterpillars remains sketchy. Although many, and increasingly more, of the moths are being identified, their life cycles have not been studied or recorded. This is particularly apparent regionally. As fascinating as these caterpillars are, few can be linked to their night-flying mature forms. Hence, should you be browsing my Flickr set of Limacodid Caterpillars, the majority are generically named and only tentatively identified.
Pu'er, Yunnan, China
"Mad Month" is a Collection of Images that relate to its Title...."MAD"
"M" stands for Minimal
"A " stands for Abstract
"D " stands for I don't know what yet?...…."Drunk", "Digital", "Daft", Dumb, Debonair, Donuts, Dingly Dell, Dynamic, Dopamine, Doctor Dolittle, Disaster, DaDa, Devil, Disguise, Distance, Donegal, Dope, Dinner, Dachau, Diabetic, Dali, Deli, Dildo
I will think of a few Reasons as the Month progresses.
So have Happy New Year.....to you all.
This photo of the Big Pit and surroundings was on the information board at Furnace Sidings station, just off to right of this view.
You have to have a really good imagination to relate this totally industrial scene to the green and pleasant land in view today! (see below).
The high conical spoil tip at top left overlooks Big Pit. The pit head baths and canteen are just visible to its right. The huge tip in the foreground has been removed completely while the one on the right centre is grassed over.
The ex-LNWR line to Pontypool runs left to right across the view and an industrial tank engine is in steam alongside. This is preserved as the Blaenavon Heritage Railway today.
Legends. According to one legend, this rock is the site of the birth of the goddess Aphrodite, perhaps owing to the foaming waters around the rock fragments, and for this reason it is known as Aphrodite's Rock.
Paphos is a city on the southwest coast of the Mediterranean island of Cyprus. Inhabited since Neolithic times, it has several sites relating to the cult of goddess Aphrodite, whose mythical birthplace was at Old Paphos .
Edgar Degas French, 1834 -1917
Frieze of Dancers ( Danseuses attachant leurs sandales) , ca. 1895
Oil on canvas
The Cleveland Museum of Art. Gift of the Hanna Fund.
This work encapsulates Dega’s interest in repetition and variation—lessons learned from his monotypes. One of the artist’s largest paintings, it shows four ballerinas in nearly identical poses, tying their toe shoes, depicted from different angles. But are we seeing four dancers? The two figures at left look like mirror images, recalling the reversals of printmaking. Or are we circling around a single dancer, following Degas as he carries out an instruction found in one of his own notebooks, to “study from all perspectives a figure or an object, it doesn’t matter which”? With that in mind, the painting may relate to contemporaneous time-motion studies by Eadweard Muybridge and Etienne-Jules Marey, who tried to document action through successive still photographs. The filmstrip-like composition may also allude to cinema, newly emerging in Degas’s day. The ambiguous background, rendered in earthy tones, derives from his experiments with monotype.
From the placard Museum of Modern Art, New York City.
This text is spread over three Gobate II images, and is a complement to the 'Peña Hueca' text (see below, for those reading from a computer). The texts look at issues relating to a potential local architectural response to amber deposits. I propose that these early architectures have the potential to be early human examples of building structures outside of functions such as habitat or issues such as ancestors and the dead. They would sit in a chronology aside a second early speciality late Neolithic structure I call the 'Boat Haven' and indeed in keeping, I name this class of Upper Ebro troglodytic structures 'Amber Havens'.
A scattered line of sites can be seen from the north east within the Basque region's piedmont, through the amber deposits aside Las Yurdinas 2, the Peñacerrada and other Urizaharra deposits, and down to the feathered edges of the great River Ebro's valley. The distance between Gobate and the Chalcolithic villages associated with the physical extraction of the amber mineral deposits is as low as five straight kilometres. Gobat is at an altitude of 650m and a sharp rise to around 1000m provides a qualitative ridge for the amber deposits to hide behind. Whilst the ridge climbs just 300m, it is steep enough to take the zest from hasty gaits - a natural pause for thought.
Along this scattered 'line', and towards its southern end, are the close-by Gobate and La Llana sites in addition to occasional dolmen and necropolis of monolithic sarcophagi in a range of styles including of those witnessed in and around the Gobate and La Llana sites. [I will later argue that these sarcophagi can be reappropriated, and that their origins need to be stretched back in chronology].
Carved stone spaces are cleaned and swept and the archaeological record may not be as laminated as it is for non-ritual family fed rock abris. Ploughing has also occurred up to the edges of many sites.
This diagonal of artificial caves runs out from the plane of the upper Ebro and is a potential subset of the Upper Ebro group of troglodytic ritual sites. Understanding this subset is a task that will require hypothesis, and the hypothesis I use for Gobate and La Llana is one that develops from ideas I presented for Peña Hueca up on the plateau and equally buffered on the other side of the amber deposits.
Before looking at the line of artificial caves and late prehistoric sites, it is important to see that there are striking similarities between the La Llana sites and the potentially slightly older Gobate sites. Each loci may consist of two separated elements, the first element a 'hubub' around at least three different 'warm water forms' and the second, a 'quiet' site with little space for more than a handful of people. For each site, the 'warm water form' clusters are within shouting distance (drum distance) but not within sight (111m and 250m apart respectively). Were it not for the artificial cave under the 'warm water forms' of the 'Gobate I' site, the similar 'footprint' of the adjacent sites would be blatant and indubitable. Accepting that the La Llana sight is slightly younger, It may seem that La Llana was either an improved and newer version of an aged Gobate cluster, or that La Llana was a second example of a function, i.e. there was an activity that required a combination of 'quietness' and 'hubub' that was locally successful, and thus could sustain a second example (a town with one big biscuit factory attracts a second...). For either scenario, it is worth trying to imagine what sort of activity could thrive and sustain over time from a duality between calm and hubub.
Exposed rock surfaces melt away with weathering and any forms added by man are today shrunk by the constant tick of ablation's clock. If Gobate was the first version, then its carved 'warm water forms' should be less edgy and worn out, and indeed this is the case.
Happenstance can cause the most wonderful links, but here we have two sites between the River Ebro 'highway' and a low mountain zone rich in amber and I think that before the face of happenstance is called upon to reply, an attempt should be made to see how the exact configuration might have helped man key into landscape from an optic of 5000 years before present.
'Warm water forms' might be used for many procedures from detanning acorns to softening fibres before weave, and from vegetal dying and cleaning to perfume production. A group of visitors who arrive from the River Ebro highway - keen to trade for stones of amber - might be taken to the 'warm water forms' to relax and chat in friendly states of semi nudity. Each 'warm water form' would have had a deeper shallow pool, and stretching out in a warm 'paddling pool' of perfumed water would occupy, as would plunging into the deeper 'collection pool'. It is safe to say that a visiting trade party from between 12 people and 24 people might here be soothed after days of walking, welcomed by the 'warm water form' facilities of La Llana and Gobate. All tools that might double for weapons have thus been pacified by this memorable moment and even rite. Once an ambience of mutual trust and common heath is assured, then a 'bigman' might ask the visiting group's 'leader/negotiator' to come aside for 'talks' and barters over amber. Walking 1 or 2 hundred metres to the smaller artificial cave, be it La Llana or Gobat I, and the pacified party has been 'diffused' as a potential threat to amber resources via Epicurian pleasure, goodwill and trust. Implicit with this visualisation is the cultural detail that the water in the 'warm water forms' must have been kept to a standard of cleanliness for it to keep its status and allure. If the water is a perfume of, lets imagine, local lavender and rosemary, then giving the water a symbolic status, and asking that people leave for a change of perfumed waters, would be a cultural detail and imply roles for specific individuals. The implication of location specific protocols and roles associated with a category of monument being a potentially interesting aside.
Amber as a mineral was highly desired and traded throughout the Neolithic and Chalcolithic. Here our group leader must leave behind his travelling companions - and we will imagine a self contained group with selected people from crofts and villages associated with a far-off valley cluster. Our visiting negotiator is 300m below a protective ridge that hides the actual deposits, and is told that were his group to venture to try to see the actual quarries, the worst would be guaranteed !(and indeed skeletons with arrow damage from the Chalcolithic period have been discovered in this upper amber quarry zone). Here the amber quarries are sites protected by cultural design.
Any transformed or raw amber held down in La Llana or Gobat II, on its approximative level with the Ebro plane, is also relatively secure and disassociated from the dynamic potential power of the visiting group. Tucked onto their 'warm water forms' and inside the rare musky fragrances, the rest of the visiting group cannot see the place or even direction of the place of negotiation and exchange. They are in a perfect hubub.
One representative man steps inside a small man-made cave on a cusp of a slight ridge, sits down on a stone chair (above left?) in a corner shade, and waits to see the mythical amber stones they have all travelled so far to acquire. The different sizes of stone will be taken to him and an exchange will be negotiated. He is alone fixed to a stone or carved chair, and representatives from the La Llana site or the Gobat site are slipping in and out of the low doorway. Stones of amber appear in hands and leather wraps as if from nowhere.
The goods the group carried to be exchanged are with the main party aside the 'warm water forms' - perhaps pots of grain, textiles, early metal tools, bags of nuts, wooden tools and other ways that might help the local region escape some elements of the domesticated Neolithic revolution. The goods are held in the artificial cave of the 'Gobate II' site, or in a temporary building long gone that was central in a waiting space in the 'warm water form' cluster of La Llana.
Today the 'warm water forms' of La Llana are disassociated from the La Llana 'amber haven' by a small road. The impact of modern roads on prehistoric landscapes can deeply effect the reading and 'living' of a vista, and I think that hiding roads in tunnels may seem expensive or even destructive, but is a vital way to return man's deeper appreciations to landscape. The La Llana road is quiet with infrequent traffic, and landscaping and ochre coloured surfacing and even a short section of cobble strip may be enough - elsewhere, where traffic noise, colour and pollution is ever present, deeper tunnels must be welcomed and 'pseudo' pseudo-druids challenged.
On the above image it is possible to see examples of modern petroglyphs next to a space apt for taking a negotiator to wait between amber stone samples.
As with the Gobate I site, the monolithic sarcophagi do not systematically respect E/W orientations common with dolmen openings and early Christian burial.
AJM 28.01.21
Commentary.
As its name suggests this village refers to a real forest, namely Ashdown Forest, an upland heathland in East Sussex.
Along with places like the New Forest, Great Windsor Park and Richmond Park it was one of many areas used by medieval Royals and landed gentry as a hunting ground, particularly for deer, wild boar and game birds.
Several other local villages have names linking to their forested/heathland hinterland.
These include Chelwood Gate, Hartfield (“hart” relating to a male deer or stag), Ashurst Wood (“hurst” referring to a woodland clearing), Withyham ( “withy”) referring to willow trees) and Coleman’s Hatch (“hatch” referring to a woodland gate) because “forests” or hunting grounds were often fenced off with six-foot fences to prevent deer from eating farm produce and sapling trees.
As for Forest Row itself, it is a village south-east of East Grinstead where the modern A.22 turns from south-east to south towards Eastbourne.
In this image Holy Trinity Church is on the left.
Just right of centre is the colourful and elaborate frontage of the Village Hall.
A turning to the right of this image connects to Ashdown Forest and Hartfield.
For me and countless others, these two places will always be the land of Winnie the Pooh.
A.A. Milne, the writer of Pooh stories, lived at Cotchford Farm, near Hartfield, with his son Christopher Robin from 1925 to 1956 when Milne died.
Thousands of people every year visit the “real” sites of the inspired fictitious locations including:
Pooh Sticks Bridge, Galleons Lap, The Enchanted Place and (Five) Hundred Acre Wood and many others.
I have visited these places myself and found them so “real” that I half expected Tigger to bounce from behind a tree at any moment.
Such is the power of the well written word!
Bet yo' life, Yo' sweet wife
Catch mo' fish than you.
Many fish bites if ya' got good bait,
Here's a little tip that I would like to relate.
I'm a goin fishin', Yes I'm goin' fishin,
And my baby goin' fishin' too.
I went on down to my favorite fishin' hole
Baby grab me a pole an' line.
Throw my pole on in, caught a nine poun' catfish
Now ya' know I brought him home for suppertime.
Provin' any fish bites if ya' got good bait,
Here's a little tip that I would like to relate.
Many fish bites if ya' got good bait.
I'ma goin fishin', Yes I'm goin' fishin,
And my baby goin' fishin' too.
Baby brother 'bout to run me outta my mind,
Say, can I go fishin' wi' chu?
I took 'I'm on down to the fishin' hole
Now what do you think that he did do?
Pulled a great big fish out da' bottom o' da pond,
Now he laughed and jumped 'cause he was real gone.
Many fish bites if ya' got good bait.
I'm a goin fishin', Yes I'm goin' fishin,
And my baby goin' fishin' too
Put him in da' pot baby put him in da' pan
Honey cook him 'til he nice an' brown.
Make a batch o' buttermilk, Hoe cakes Mama
An' ya' chew them thangs an' ya' chomp 'em on down
Singin' any fish bites if ya' got good bait,
Here's a little tip that I would like to relate.
Many fish bites if ya' got good bait.
I'm a goin fishin', Yes I'm goin' fishin,
And my baby goin' fishin' too.
Play da' blues...
Betcha' goin' fishin' all o' da' time
Baby goin' fishin' too.
Bet yo' life, Yo' sweet wife
She gonna Catch mo' fish than you.
Many fish bites if ya' got good bait,
Oh Here's a little tip that I would like to relate.
Many fish bites if ya' got good bait.
I'ma goin fishin', Mama's goin' fishin,
And the baby goin' fishin' too.