When Triptolemus taught King Lyncus of the Scythians, the arts of agriculture, Lyncus refused to teach it to his people and then tried to murder Triptolemus. As punishment, Demeter turned Lyncus into a lynx. King Charnabon of the Getae also made an attempt on Triptolemus' life, killing one of his dragons to prevent his escape. Demeter intervened again, replacing the dragon and condemning Charnabon to a life of torment. Upon his death, Charnabon was placed in the stars as the constellation Ophiuchus, said to resemble a man trying to kill a serpent, as a warning to mortals who would think to betray those favoured by the gods.

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Charnabon (Ancient Greek "Χαρναβών", gen. "Χαρναβώντος") was a king of the Getae, mentioned in Sophocles' tragedy Triptolemos as ruling the Getae, without a precise geographical location of his kingdom. Although the play survived only in brief fragments, the myth of Charnabon and Triptolemus is preserved in the Poetical Astronomy by Hyginus (who refers to the king as "Carnabon"), and runs as follows.

 

When Triptolemus, while on his mission to introduce agriculture in various parts of the world, came to Thrace, he was at first hospitably received by Carnabon; but then the king treacherously seized his guest and was about to kill him. Triptolemus could not escape, as Carnabon had killed one of the dragons that pulled his chariot. He was rescued by Demeter, who restored the chariot to him and substituted another dragon. She punished Carnabon for having mistreated Triptolemus so harshly that the rest of his life was made unbearable. After his death, he was placed among the stars as the constellation Ophiuchus, which reminds of a man holding a serpent as if to kill it, in remembrance of his crime and punishment (Wikipedia).

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See also the album: www.albelli.nl/onlinefotoboek-bekijken/3af1427e-1eae-4620...

Pouring Out Your Heart in Lament to God

 

by Debbie Przybylski

 

“It seems to me that we do not need to be taught how to lament since we have so many models in Scripture. What we need is simply the assurance that it’s okay to lament. We all carry deep within ourselves a pressurized reservoir of tears. It takes only the right key at the right time to unlock them. In God’s perfect time, these tears can be released to form a healing flood. That’s the beauty and the mystery of the prayer of lament.” - Michael Card

 

Dear intercessors,

 

Did you know that even in sadness you can worship God in prayer?

 

You can worship Him in the midst of difficulty through a prayer of lament. There are many of these kinds of prayers in Scripture. All the major Bible characters poured their hearts out to God in lament. This is a type of prayer that we rarely hear about, yet at times, it is a necessary part of each one of our prayer lives.

 

When experiencing the dark night of the soul, prayers of lament are so helpful. We live in a broken world where things do not always go right. There are times when we don’t know what God is doing or which way to turn. Bringing before God a prayer of lament can make all the difference in the world, because God actually changes us during these times when we pour out our hearts to Him.

 

Prayers of lament are a form of worship and faith. We worship God even in the midst of pouring our difficulty out before Him. Instead of backing away from God during a hard time or a dark night, we face the pain and worship Him with it. As an act of love, we offer it all to God. We lay everything before His Throne.

 

“Lamentation is a powerful, and meaningful, form of worship because it places our love for God above even the worst of circumstances in our life… God does not ask us to deny the existence of our suffering. He does want us to collect it, stand in those things and make Him an offering. The Holy Spirit, our Comforter, helps us to do this: He aligns Himself with our will and says, 'I will help you to will to worship God.' The glory of the majesty of God is that He helps us will and do.” - Graham Cooke

 

The following is an example of a song of lament that has touched many of us throughout the years. The Spafford family lost everything they owned in a fire. Making plans to rebuild, they moved from Chicago to France. Horatio Spafford carefully planned the trip from America to France and booked tickets on a huge ship for his wife and four daughters. He was planning to join them a few weeks later. On the voyage, the ship was rammed by another vessel and sank, carrying his wife and four daughters to the bottom of the ocean. All his plans suddenly were crushed.

 

In grief and lament as his ship passed over the watery grave of his wife and four beloved daughters, he wrote this famous hymn, “It is Well With My Soul”. Many of us know that hymn and have been touched deeply through the words expressed in every verse. Horatio Spafford knew the power of the prayer of lament in that instant. His words have helped multitudes face their own sorrows.

 

He refused to let God go in the midst of difficulty and grief.

 

Prayers of lament may look like prayers of complaining, but they can still be prayers of faith, because this type of prayer refuses to let God go even in the hard times. God may seem absent, but He is not. Prayers of lament are honest before God and bring us face to face with Him as we try to understand what is going on in our heart. Job was one who prayed deep prayers of lament. He had lost everything—his family, friends, home, and health. Yet he wrestled through with God and clung to Him as he sought for meaning to his struggles. He held onto His faith in God and turned to Him with all his heart. He wanted to see God in the midst of his pain. Job did not let God go. He said:

 

I know that my Redeemer lives, and that in the end he will stand upon the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eye—I, and not another. How my heart yearns within me! - (Job 19:25-27)

 

In the end God gave him back so much more. Job was able to see God in a far deeper way than before his trial. Not letting go and bringing our heart to God in the midst of pain is an act of faith. Well-known musician, Michael Card tells us how we can learn faith from Job’s prayer of lament:

 

“Finally, we see in Job one of the most fundamental lessons we can learn from lament: that protesting and even accusing God through the prayers of lament is, nevertheless, an act of faith. The lament of faith does not deny the existence of God. Rather, it appeals to God on the basis of his loving kindness, in spite of current conditions that suggest otherwise. Job simply would not let go of God—in spite of death, disease, isolation, and ultimately, a fear that God had abandoned him.”

 

How to Write a Prayer of Lament

 

Habakkuk 3:17-18 is a well-known example of a prayer of lament. Habakkuk was living in difficult circumstances but through a prayer of lament, he was brought to a place of peace. In chapter one his prayer was prayed in frustration; he was asking God “how long” and “why” regarding his circumstances. He was not denying the existence of pain. He was bringing it before God. Perhaps the situation sounds similar to our day.

 

“Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds. Therefore the law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted” - (Habakkuk 1:3-4).

 

Through Habakkuk’s prayer of lament, God changed his heart. He didn’t immediately change his situation. God had directed his attention to His long-range plans and not the present circumstances he was facing. He told Habakkuk to wait and to live by faith. By the last chapter he prayed:

 

“LORD, I have heard of your fame; I stand in awe of your deeds, LORD. Repeat them in our day, in our time make them known; in wrath remember mercy” - (Habakkuk 3:2).

 

Though his circumstances were difficult, God met with Habakkuk in his prayer and changed him on the inside. He began to see from a new perspective. He began to put his faith in God’s eternal hope, and his prayer of lament was a form of worship to God. In lamenting, you actually worship God with your sorrow. We read in Habakkuk 3:17-18:

 

"Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior.”

 

You may want to write down your own prayer of lament using the words “though” and “yet” to begin to phrase your lament. Do this when you are facing difficulty. Save this exercise in prayer for the hard moments in your life.

 

Find a quiet place with God - Being alone with Him is a necessity for this kind of prayer.

 

Ask the Holy Spirit to guide you - He will lead you in a prayer of lament. He will open up your heart to God.

 

Be in God’s presence - We are often so much in a hurry but a prayer of lament takes time spent in God’s presence. Give yourself wholly to God.

 

Write down the “though”circumstances in your life - What difficulties and challenges are you right now facing? What pain or grief do you feel? These are the “though” circumstances.

 

Offer these things to God - Offer God the hard things as a sacrifice. Don’t ask for anything.

 

Worship God by completing the phrase - “Though these things have happened, yet _________.”Worship God in a series of yet statements. Bless and praise Him even in spite of the difficult things.

I guarantee that this will have a great effect on your life.

 

I had some very difficult moments in my life nine years ago. I was facing cancer, several surgeries, and a lengthy recovery. I learned that through pouring out my heart to God in prayers of lament, my heart was changed. I began to look at things in a much more positive light.

 

Praising God in the midst of difficulty is so powerful because God stands in the moment with us. The thing that I can testify during those moments of difficulty—when I brought my pain directly to God and walked with Him through it—was the reality that God was really there, and He gave me a deeper revelation of Himself.

 

Watch the following video and let it speak to your heart. See how this father lovingly sacrifices and cares for his beloved son. Know that Your Redeemer Lives and lovingly cares for you every moment in your pain.

 

“If you are in mourning, you have the opportunity to worship in the most powerful way possible: lamentation. This worship isn’t done in order to have God remove the pain. It simply recognizes that God stands in the moment with us. Lamentation elevates God in the presence of our enemies. It brings out a side of God that other forms of worship simply cannot touch.” - Graham Cooke

 

Together in the Harvest,

 

Debbie Przybylski

Intercessors Arise International

International House of Prayer (IHOP) KC Staff

deb@intercessorsarise.org

www.intercessorsarise.org

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Location : Batu Maung, Southern tip of Penang Island

Largest British Fort in South East Asia

penang.wikia.com/wiki/Penang_War_Museum

As the wise rabbi in the parable taught his students: until “you can look into the face of another human being and you have enough light in you to recognize your brother or your sister . . . it is night, and darkness is still with us.”...

 

...Someone once said that “community is the place where the person you least want to live with always lives.” That person who annoys you or who needs too much is always in your community somewhere.

-Spiritual Direction, Henri J. M. Nouwen

   

Taught to me by Anna Kastlunger during the recent Origami Colombia 2015 convention, one of the nicest figurative models I've ever folded.

 

folded from a square of kami of 24 cm on the side.

Science has not yet taught us if madness is or is not the sublimity of the intelligence.

Edgar Allan Poe

~ai/pixlr/gimp

cartoon art

Self-taught artist living in Castle Valley, UT. He creates large scale outdoor public art, smaller fine art and commissioned works for private, commercial and municipal sectors.

mfdstudio.com

Original Caption: Black Student Welders Work In A Machine Shop Course Taught At The Chicago Opportunities Industrialization Center In The Heart Of The Cabrini-green Housing Project On Chicago's Near North Side Other Courses In Auto Repair, Drafting And Clerical Work Also Are Offered. The State Funds The Chicago Program Which Is A Part Of A National Organization Founded In 1964 To Provide Free Job Training And Placement For Men And Women In Poverty Areas. A Police Record Is Necessary To Qualify For The Program, 10/1973

 

U.S. National Archives’ Local Identifier: 412-DA-13816

 

Photographer: White, John H, 1945-

 

Subjects:

African-American

Chicago (Cook county, Illinois, United States)

Environmental Protection Agency

Project DOCUMERICA

 

Persistent URL: arcweb.archives.gov/arc/action/ExternalIdSearch?id=556268

 

Repository: Still Picture Records Section, Special Media Archives Services Division (NWCS-S), National Archives at College Park, 8601 Adelphi Road, College Park, MD, 20740-6001.

 

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

Karate For Kids

 

Karate for kids classes in Cave Creek, Chandler, Mesa, Glendale, Arizona are taught in a method to develop life skills such as respects, enhanced self-discipline, greater confidence and respect in children. The karate for kids programs with the local ATA martial arts schools doesn’t only teach how to kick and punch. The karate classes will teach kids the valuable life lessons of self-control and the ability to defend themselves. All of the Karate Kids classes teach the attributes necessary to be a confident individual within our community.

 

Our Local ATA Martial Art schools in Cave Creek, Chandler, Mesa, Glendale, Arizona have carefully designed the karate programs for the youth within the community- age appropriate programs that are specifically aimed at the child’s development both physically and mentally. These karate lessons are taught through a top ranked and nationally recognized “Karate For Kids” program, that has a well established training curriculum designed school aged students.

 

bullying seminars, martial arts business coaching mesa karate, chandler karate, cave creek karate,

 

#1 with parents in the ATA Karate Schools in Cave Creek, Chandler, Mesa, Glendale, Arizona is the renowned Karate for Kids character development “ATA Life Skills” program designed for personal Victory in Martial Arts with skills such as perseverance, integrity, courtesy, self-esteem and the respect for others while incorporating social life skills that develops naturally within the group.

 

It is always a good time to start a program at one our three locations as the #1 Karate For Kids schools in Las Vegas and Henderson. Together with kids their own age, every youngster can mature and grow with the self confidence that a karate kids program develops within them.

  

Martial Arts Classes For Women

 

In today’s world of fitness, women are looking for a structured and interesting workout in a manner to stay fit that breaks away from their traditional daily routine. Repeating the same exercise every day can be draining and break ones motivation and is rarely goal oriented. It isn’t the normal daily gym workout. ATA Martial Arts of Cave Creek, Chandler, Mesa, Glendale, Arizona is a training facility that women are finding the variety of goal oriented conditioning that is exciting. While the physical nature of martial arts is rewarding and a personal martial arts victory, it also teaches the self defense and survival tactics that is needed in todays ever changing world.

 

There are many important mental and physical health benefits in our women’s martial art classes in Las Vegas and Henderson. While toning vital muscles and building coordination will enhance self-confidence, awareness and increase cardiovascular is health. Women who Attend ATA karate classes will improve balance, flexibility, increase exercise stamina levels while developing a greater sense of self-esteem, hence the term… “Victory” in Martial Arts.

Martial Arts have been known to provide much needed stress relief, promote self-control, concentration, and boost the ability to remain calm under stress. ATA Martial Arts routines are even helping women keep their memory sharp on a day-to-day basis!

 

Cave Creek, Chandler, Mesa, Glendale, Arizona ATA Martial Arts facilities are the community martial arts experts that provide rigorous karate classes for women of all ages to develop their strength of body and mind.

 

It’s a fact! Women are breaking away from their traditional exercise routines such as gym workouts and finding balance, freedom and motivation at ATA Martial Arts. It’s time for you to experience the benefits of karate classes designed for women with the community Martial Art experts in Las Vegas and Henderson.

   

Adult Martial Arts Classes for Men

 

Martial Arts classes for men in Cave Creek, Chandler, Mesa, Glendale, Arizona is more then just kicking and punching. ATA Karate Classes create a stronger self awareness, enhanced confidence, greater focus, and a true Victory in Martial Arts for men of all ages.

 

In an adult class a karate student will train will practical concepts in a safe, clean and enjoyable facility, while incorporating life skills to de-stress from life’s everyday challenges. Las Vegas ATA Martial Arts and Henderson ATA Martial arts offers three location to serve our community. Learning a skill set that will stick with you for life, no matter what age, allowing you to gain the self confidence desired so that you can feel comfortable with confrontation in any real life situation.

 

As one of the top martial arts training facilities in the community our Martial Arts programs such as Karate for Kids, Taekwondo and MMA and Fitness is a key method of enhancing the body’s functions, including flexibility, coordination, and balance with strength and endurance. Yes! It relieves stress while having some fun as well as meeting new people. As an adult, you do not need to have prior training before you get into a Martial Arts class. ATA Martial Arts has a defined teaching curriculum designed to take each student to the peak of their performance while greatly enhancing their skills creating a personal “Martial Arts Victory”.

    

KRAV MAGA & MMA FITNESS

Krav Maga and ATA’s MMA and athletic training is combined to provide a diverse full body workout while incorporating real life scenario drills for self defense.

This class features a structured curriculum that is in continuous motion utilizing all levels of MMA and Krav Maga skills with self defense drills in a manner to enhance cardio-respiratory for your cardiovascular system. Krav Maga students don’t’ just perform blocks, punches, kicks and movements you would find at a gym to music or in the mirror, students train in an environment that is preparing them for real life conditions.

 

The Krav Maga & MMA Fitness in Cave Creek, Chandler, Mesa, Glendale, Arizona is a true Conditioning Program that specializes in a Total Body Workout that doesn’t feel like to boring fitness class you may have taken before. Krav Maga Conditioning Program brings a fresh experience and keeps each and every student motivated in class on a day to day basis.

With a strong dedication and commitment to the Krav Maga and MMA Fitness Training student, Krav Instructors teach a combination of strength training, combatives, flexibility skills, and workouts with our top notch academy training facility. There is a emphasize on muscular strength and cardiovascular endurance for Krav students in Henderson and Las Vegas while instilling the distinctive awareness and self defense techniques needed for street survival in our ever changing world.

Correct body alignment to maximize efficiency can be key, our team of professional instructors will work on refining Krav Maga technique through exciting repetition drills and training.

All levels of Krav Maga, MMA & Fitness from the beginner to the experienced can train at anyone of our three locations. Call today and don’t delay.

 

www.karatebuilt.com

   

It's this year that has taught me something about holding on to memories: It's the most painful thing ever!

Not just because they are gone... but because they embody the deepest truth to every moment, every instant you shall spend on this Earth... it is that every moment in itself holds the end to it. The law ruling the most meaningful and the most meaningless of moments you have, the law that shall always prevail, it is that of perishability (or Vergänglichkeit in German, a word I truly love).

It's a thought that shall linger over you, in heavy silence, once you understand it fully with every bit of your precious soul. A law of life, a law that within itself, to me, holds a tragedy. The deepest, most lingering tragedy that probably outweighs any other tragic thoughts I might have had over the course of my lifetime.

And so I choose to see the beauty, the bliss behind the tragedy... to see the idea of life as a whole, as a creation that needs be looked at in awe... and to live every moment, the happiest and the saddest of all, with a silent respect, a silent acknowledgment of its perishability, as well as a silent gratitude for its existence.

I want to learn to live a life that has learned to love the happiness, as well as the pain, and to see the bliss in all that there ever was.

 

17/04/19 - Thoughts on the balcony, home alone, enjoying the company of the birds.

 

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Behance

I taught Dinh how to make a quilted baby blanket! She picked out her fabric -- chic, no?

 

BLAHBLAHGED

Some believe Jesus was only a good man who taught good ideas. If this were true he could not have saved anyone. He was The Son of God, or God the Son . He was born of a virgin...yes,a virgin, concieved of the Holy Spirit of God, not of man. His blood was pure,without sin, and he lived a life without sin. That is why only He, and He alone was eligible to pay for our sin. No ordinary man, no matter how good can save us. Only those who truly believe this about Jesus and give their heart to Him can be saved from the wrath to come. God is a God of love, but also a God of justice. His wrath will be poured out because of the evil in this world. Faith in Jesus is the only hope for any of us. This world has been slowly wearing out since creation, and will continue to do so, no matter how much we try to slow it down, and I believe in taking care of this earth as much as anyone. But God has given us a better hope for all those who put their faith in Christ the Saviour.

I believe in God the Father,God the Son,and God the Holy Spirit. Three in one.

I hope you do.

...............................................................................................................................................

It isn't important that I get a lot of comments on this,or if some people think I'm being "preachy",or if someone thinks I'm being a "Bible thumper". It won't be the first time ! What is important is that as many people as possible know Jesus,who he is really is, and why we need him. We are all sinners,no matter how good we may try to be. He is our only Hope !

 

Jesus said,"I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me,you would know the Father as well. From now on you do know him and have seen him." John 14:6-7...The Holy Bible

 

I WISH YOU ALL A BEAUTIFUL SUNDAY WHETHER YOU'RE A BELIEVER IN JESUS AS SAVIOUR OR NOT ! GOD LOVES YOU,AND SO DO I !

 

God demonstrates his own love for us in this: While we were yet sinners,Christ died for us. Romans 5:8...The Holy Bible

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Modern Dance Class Taught By Louis Laberge-Côté - Ryerson School of Performance

  

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Fall for Dance North Festival

 

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“We are often taught to look for the beauty in all things, so in finding it, the layman asks the philosopher while the philosopher asks the photographer.”

(Criss Jami - lead singer of the rock band Venus in Arms, poet, essayist, and existentialist philosopher, b.1987)

 

Jonathan is a French wannabe actor who wants to perform on theatre stage on the footsteps of his family.

He has Caribbean roots with a West Indian background from Guadeloupe and Indian ancestors from Pondicherry.

This picture was shot during his first modeling photo session as we were building up his portfolio and it was a promising beginning...

 

Join the photographer at www.facebook.com/laurent.goldstein.photography

 

© All photographs are copyrighted and all rights reserved.

Please do not use any photographs without permission (even for private use).

The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.

Model: Viola Silbermayr. From a workshop I taught in Baden bei Wien. A single rectangular softbox facing the floor, with Viola just behind the back edge.

 

© Copyright 2024 Barrie Spence. All rights reserved and moral rights asserted. Theses images are not in the public domain and may not be used without licence.

 

Comments are very welcome and very much appreciated, but any with linked/embedded images will be removed.

Taught and inspired by Carla Sonheim

The French naturalist and physician Pierre Belon (1517-1565) was born in Soultière and is best known for his texts, works of a self-taught naturalist, than for his services as secret agent to cardinals du Bellay and of Tournon. He worked first as an apothecary and later as an agronomist. He studied Medicine in Wittenberg with Valerius Cordus in 1540-1541 and in Italy in 1551. At that time, helped by the political situation, he completed his studies in physic at the Abbey of Saint-Germain-des Prés, from where he graduated "cum laude" in 1560, although he was never awarded the title of doctor.

 

Belon owed his career mainly to his political patrons. From 1542 onwards he was in the service of the Cardinal of Tournon and took part in various diplomatic legations. Entrusted with missions to the court of Charles V and to Germany, he later followed his teacher Valerius Cordus to Rome, collecting flora also from the gardens of Venice, Padua, Milan and the lakes of Northern Italy.

 

Again in the service of the Cardinal de Tournon, now minister to the king, Belon frequented the court and the palace of Saint Germain en Laye, admiring the monarch’s collection, which included curious specimens from all over the then known world, such as lions, panthers, ostriches, timber from Brazil and rare plants. It was then that Belon decided to translate Dioscurides and Theophrastus, collating ancient and modern plant names in his work. In 1546, at the age of just thirty, he joined Ambassador d’Aramon’s diplomatic mission to the East, a move that was to determine the rest of his life and work.

 

D’Aramon left Paris secretly in December 1546, with a numerous embassy, including for the first time a team of scientists. After crossing France and Switzerland, they arrived in Venice, from where they sailed away in three galleys, in February 1547. Coasting the Adriatic, the party arrived in Ragusa, from where the ambassador took the land route to Constantinople, via the southern Balkan Peninsula. Belon and Bénigne de Villers, an apothecary from Dijon, chose the maritime route through the Ionian Sea.

 

At Paxi, while Belon was collecting flora, his companion was kidnapped by pirates. In the spring of 1547, Belon arrived on Crete. He stayed in the house of Callergis, who provided him with guides to Mount Ida, Rethymnon and the mountains of Sphacia. The French naturalist observed the flora and fauna of the island, was tricked by the false labyrinth, watched how labdanum was collected, wandered about, collected and tried specimens, and asked questions on everything he was looking for or came upon.

 

Belon left Crete for Constantinople on a Venetian felucca. While sailing by Cea, the ship was attacked by pirates, but finally, by way of southern Euboea, it reached the Bosporus coast, probably in late spring. Together with Pierre Gilles, also attaché to the French embassy, Belon explored the maze of bazaars and alleys of the Ottoman capital. He became friends with a wise Turk who knew Arabic, with the help of whom and of the Avicenna Canon, which gave the names of the medicinal flora, he compiled a glossary of plants in Turkish. With this in hand, Belon explored the bazaars, in order to get to know all the edible and medicinal plants bought and sold in Turkey.

Such products were among the most important imports in the trade with the East, which was till in the hands of Venetian middlemen. Thus, Belon’s researches were to be of great help to France, mercantile rival of Venice.

 

Famous among the curative products of the time was “Lemnian earth” ("terra lemnia" or terra "sigillata"), the medicinal clay of Lemnos, which all European ambassadors sought to bring to their masters as a precious gift. Belon decided to visit the place of extraction of this mineral. Carrying his letters of recommendation, he embarked on a brigantine and sailed to Lemnos. Due to windless weather, the ship was again in peril from pirates and sought refuge in a harbour of Imbros, where it stayed for two days. Finally, the party reached Lemnos by rowing. In spite of Belon’s fervent wish to see the extraction of "terra lemnia", this was not possible as is it takes place only once a year, on 6 August, the feast of the Transfiguration of the Saviour. Nonetheless, Belon explored Lemnos in depth and studied its flora and fauna. He offered medical services to local patients, was housed by the island’s authorities, and finally managed to arrive in the area of the "terra lemnia" deposits, escorted by a janissary. From Lemnos, Belon reached Thasos, in the company of two monks, after a storm blew them off course near Skyros. Finally, he managed to sail by boat in four hours from Thasos to the coast of Mount Athos. He collected plants, fished, chased insects and birds and was only disappointed when he was unable to locate traces of Xerxes’ canal.

 

Within two days, Belon arrived in Thessaloniki. He was the first to visit and describe the metal mines of Siderocausia in the Chalcidice. He then took the route to the Strymon river, visited Serres and Drama, and toured the ruins of Philippi. He stayed in the "imaret" in Cavala and wrote on hospitality provided in similar "vakuf" ("waqf" – religious endowment) hostelries. He also passed through the lagoon of Porto Lagos, the city of Comotini, the alum mines at Sapes, and from Heraclea, Rhaidestos (Tekirdag) and Silivri in Eastern Thrace. There, he came across four thousand Ottoman troops bound for Persia, camped next to a caravanserai and moving about in exemplary discipline and quiet.

 

At the beginning of August 1547, Belon returned to Constantinople. In the company of Mr de Fumel and many other French noblemen, escorted by janissaries, subalterns ("çavuş") and dragomans (interpreters), they departed on the voyage to the East, starting from Egypt. Exiting the Dardanelles, Belon becomes the first European traveller to locate the ruins of Troy. He wrote on the edible plants of Lesbos, the mastic and the kindly women of Chios. Sailing by Samos, he speaks of the Greek sailor travelling with them, who was a native of that island. On visiting Patmos, he also mentions Saint John and the "Apocalypse", as well as the islands of Leros and Pserimos, Kos and Hippocrates. The ship finally dropped anchor in Rhodes. The city of the Knights, its market and port, local products and inhabitants unfold in Belon’s notes.

 

The company arrived in Alexandria at the end of August. They visited Cairo, Memphis, the Giza pyramids and reached the monastery of Saint Catherine on Mount Sinai. The Egyptian part of Belon’s journey is one of the first and most insightful approaches made by a European traveller to the exotic Arab Muslim world of the East. The Nile and its canals, the markets and the fauna of Africa, the womenfolk, curiosities of dress, mummies, the pyramids, the oases and the desert of Arabia, boats on the Red Sea, minerals and wild animals find their place for the first time in a dense text with unique style.

 

From Egypt, the company proceeded to Palestine, where they arrived ten days later, and the Holy Land becomes Belon’s new field of research. He lists rare animals, semiprecious stones, fish, birds, the uses of water, wells, and identifies trees, shrubs and native flora. He does this according to his favourite model, that is, the contrasting of modern information with ancient testimonies, without failing to record the uses and the varieties of each species. Thus, he made the pilgrimage to the Holy Land in his own way and was moved to tears in such hallowed places as Jerusalem, Galilee, Nazareth, Bethlehem and Jericho.

 

After touring Palestine, the travellers headed northwards. Walking across fields of sesame and cotton, they reached Damascus within five days. Belon makes a systematic classification of every remarkable thing he sees: the walls of Damascus, Syrian medicine and justice, caravanserais and pilgrims to Mecca, rare flora of the land, cedars, local methods of cultivation, the ruins of Baalbek, Aleppo (ancient Beroea), alleyways and coins, Antioch and the remains of early Christianity, Adana and the fields where Alexander the Great fought his battles, and every curiosity he came upon in the Middle East.

 

In central Asia Minor, Belon makes observations on the local dietary habits, especially of the Turks, and on the textiles, without neglecting plants, therapeutic springs, horses and a local species of goat. By way of Iconium (Konya) and Aksehir (he makes mention of Ankara), Belon reached Afyonkarahisar, where he stayed the rest of the winter of 1547 and until early spring of 1548. In that city he was able to write the third part of his chronicle, which speaks of the origin of the Turks, their public and private life, the institutions and administration of the Ottoman Empire, as well as the customs and religious beliefs of the Muslims.

 

Belon then visited to Kütahya, and toured Bursa. When he finally arrived in Constantinople, the French ambassador d’Aramon was preparing to follow Suleiman the Magnificent on his campaign against Persia. The military expedition left Ottoman capital in May 1548. The indefatigable Belon, together with Gilles and Thevet, came along as well, but this time the French naturalist only made it to Nicomedia. He returned to Constantinople and sailed to Venice at the beginning of 1549. In 1550 he left France again on a new diplomatic mission to England.

Belon became a protegé of the Montmorency family. He divided his time between botanical explorations in the provinces of France and Italy (from where he brought cypresses, plane trees and rhododendrons to his country), and his clerical duties, becoming more and more fervently opposed to the Reformation. In the last years of his life he became embroiled in the religious wars as a fanatic supporter of the Catholics. He was murdered mysteriously in the Bois de Boulogne of Paris, on an April night of 1565, while on his way to the Château de Madrid, where he had been offered a place to stay. The perpetrator was probably a fanatical Huguenot. Belon was just 48 years old.

From 1551, Belon had dedicated himself to writing and publishing his works, starting with his essay entitled "Histoire naturelle des étranges poissons marins", with his own illustrations. In 1553, he published another work on fish, "De aquatilibus", which was followed two years later by its French version, "De la nature & diversité des poissons". Again in 1553, the chronicle of his voyage circulated, which was republished in 1554 and in a revised and expanded version in 1555, together with "Histoire de la nature des oiseaux". In that same year, Belon published two studies on two different subjects, "De arboribus coniferis" and "De admirabile operum antiquorum".

 

Belon’s travel chronicle was reprinted in 1558, 1585, and 1588. The last edition was enriched with two engravings absent from the previous editions (Mount Sinai and Lemnos-Mount Athos). It was translated into Latin, English and German during the eighteenth century, and into Bulgarian in 1953. Extracts from this work (on Lemnos and Mount Athos) have on occasion been translated into Greek, and a publication of the chapters on Crete is currently in preparation.

 

Belon was a man of the sixteenth century, a pragmatist, barely sensitive to the enchantments of nature. He is a fine example of a humanist traveller-researcher, devoted as he is to the quest for truth, in his case almost exclusively in relation to matters of botany or zoology. He is the first model of a truly reliable informant, and his work was the basic manual for all travellers until Joseph Pitton de Tournefort, who visited the Aegean archipelago and the East in 1700-1702, and whose work, published in 1717, became the model for the description of the Greek islands.

 

Belon travelled in foreign lands with the passion of the humanist naturalist. He abandoned his books in order to don the habit of the wandering researcher, with a zeal for life and scientific knowledge

 

Written by Ioli Vingopoulou

  

Fransız asıllı doğa bilimci ve doktor Pierre Belon (1517-1565) Soultière'de doğar. Adı, Du Bellay ve Tournon Kardinalleri hesabına gizli ajan olarak verdiği hizmetlerden çok kendi kendini eğitmiş bir doğa bilimci olarak kaleme aldığı kitaplar sayesinde tarihte kalır. İlk başta eczacı daha sonra ise ziraatçı olan Belon, 1540-41 yıllarında Witteberg'de Valerius Cordus yanında ve daha sonra İtalya'da (1551) tıp öğrenimi görür. Dönemin siyasal durumundan yararlanarak Abbaye de Saint-Germain-des-Près manastırında tıp öğrenimini tamamlayıp 1560 yılında üstün başarıyla mezun olur, ancak profesör doktor ünvanını hiçbir zaman elde etmez.

 

Kariyerini özellikle siyasi destekleyicilerine borçlu olan Belon, 1542 yılından sonra Tournon Kardinali hizmetine atanıp birçok diplomatik sefere katılır. Başta Şarlken (V. Karl) sarayı olmak üzere Almanya'da çeşitli görevlerde bulunur. Hocası Valerius Cordus'u Roma seyahatinde izler ve Venedik bahçelerinde, Padova, Milano ve kuzey İtalya göllerinde bitki incelemeleri yapar. Dönüşünde yeniden, artık kraliyet bakanı olan Kardinal de Tournon'un hizmetine girer; bu görevdeyken sık sık kral sarayı ve Saint Germain en Laye sarayında bulunup hükümdarın o devrin bilinen dünyasından derlemiş olduğu görülmeğe değer (aslanlar, panterler, zürafa kuşları, Brezilya odunu, nadir bitkiler) koleksiyonlarını hayranlıkla seyreder. İşte tam bu sırada Belon Anavarzalı Dioskorides ve Teofrastos'un eserlerini çevirerek bu metinlere bitkilerin eski ve yeni adlarını içeren bir listeyi eklemeyi kafasına koyar. Henüz 30 yaşındayken, 1546 yılında, elçi D’Aramon'un Doğu'ya yaptığı diplomatik sefere katılır; bu yolculuk tüm yaşamını ve yazarlık uğraşını belirleyecektir.

 

Elçi D' Aramon 1546 yılının Aralık ayında yanına güçlü bir maiyet alarak gizli bir diplomatik sefere çıkar. Bu sefere ilk kez bilimadamlarından oluşan bir ekip de katılır. Fransa ve İsviçre'yi geçip Venedik'e varırlar, buradan üç kadırgayla 1547'nin Şubat ayında denize açılırlar. Ekip, Adriyatik kıyılarını geçerek Ragusa'ya gelir; buradan elçi D' Aramon güney Balkanlar kara yoluyla İstanbul'a doğru yol alırken Belon da Dijon'lu eczacı Bénigne de Villers ile birlikte deniz yolunu seçip İyon denizini geçer ve İstanbul'a doğru yönelir. Paksos adalarında bitki araştırması yaptığı sırada oraya gelen korsanlar yol arkadaşını kaçırırlar. 1547 yılının baharında Girit'e gelir ve Kallergis tarafından misafir edilir. Kallergis ona İda dağında, Rethimno (Resmo) ve Sfakia (İsfakiye) dağlarında gezebilmesi için rehberler sağlar. Fransız doğabilimci adanın flora ve faunasını gözlemler, sözde labirentle yanılgıya düşer, laden (labdanum) toplamasını izler, gezinir, toplar, dener, aradığı her eski şey rasladığı her yeni şey hakkında sorular sorar. Belon, Girit'ten bir Venedik filikasına binip İstanbul'a doğru yol alır, gemi Kea adasından geçerken korsanlarla bir maceraları olur, nihayet güney Evia'dan (Eğriboz) geçerek İstanbul Boğazı kıyılarına gelirler, zaman tahminen bahar sonudur. İstanbul'da Belon kendisi gibi Fransa elçiliğinde ataşe olan P. Gilles ile birlikte şehrin dolambaçlı çarşı ve sokaklarını keşfe çıkar. Arapça bilen bir Türk bilge ile arkadaşlık kurup onun yardımıyla, İbn-i Sina'nın şifa bitkilerinin adlarını belirten Tıp Kanunu'ndan yararlanarak, türkçe bir dizin hazırlar ve bununla pazar yerlerini gezip Türkiye'de satılıp alınan gıda ve şifa bitkilerini öğrenmeye çalışır. Bu tür ürünlerin ithalâtı o devirde Doğu ile ticaretin en önemli öğelerinden birini oluşturmaktaydı. Ne var ki şifa otu ticaretini hâlâ Venedikli aracılar halletmekteydi. Bu yüzden Belon'un araştırmaları Venedik'in rakibi Fransa için büyük önem taşımaktaydı.

 

Şifalı türler arasında tüm Avrupalı elçilerin hükümdarlarına değerli bir hediye olarak sunmak istedikleri ve bu nedenle daima önemle aradıkları bir tür de "tıyn-ı mahtûm" (Limni toprağı) ürünüydü. Belon bu toprak türünün çıkarılma eyleminde şahsen bulunmayı aklına koyar. Birkaç referans mektubu sağlayarak bir perkendeye biner ve Limnos'a (Limni) doğru yol alır. Denizin sakin oluşu yolcuları korsan saldırısına uğrama riskine sokar, bu yüzden Gökçeada'nın (İmroz) bir limanına çekilirler, orada iki gün bekledikten sonra kürek gücüyle Limnos'a varırlar. Belon'un büyük arzusuna karşın "tıyn-ı mahtûm"un çıkarılma eylemi Limnos'ta yılda sadece bir kez, 6 Ağustos Tecelli bayramında (İsa'nın metamorfozu) yapılmaktadır. Belon adada uzun uzun gezip flora ve faunayı inceler, yerli hastalara tıbbî hizmetlerde bulunur, yerel yöneticiler tarafından misafir edilir ve, nihayet, bir yeniçeri refakatinde "tıyn-ı mahtûm"un çıkarıldığı bölgeye gelmeyi başarır. Belon Limnos'tan ayrıldıktan sonra fırtınalar gemisini Skiros'a sürükler ancak daha sonra iki rahiple birlikte Thasos (Taşoz) adasına gelir. Oradan bir sandalla dört saat içinde Ayion Oros (Aynaroz) kıyılarına yanaşır. Burada bitki toplar, balık, böcek ve kuş avlar, Aynaroz dağı tepesinden Ege denizine bakar, mamafih Kserkses'ten iz bulamayınca düş kırıklığına uğrar. Buradan ayrıldıktan sonra iki gün içinde Selânik'e varır. Halkidiki'nin Siderokapsa (Seder Kapı) maden ocaklarını ziyaret edip betimleyen ilk kişidir. Daha sonra Struma nehrine doğru yönelir, Seres (Serez) ve Drama'dan geçer, antik kent Filippi'nin harabelerini gezer, Kavala'da İmarette kalıp bunun gibi vakıf misafirhanelerinin misafirperverliği hakkında yazar. Belon daha sonra Porto Lagos iç denizinden, Komotini'den (Gümülcine), Sapes'deki (Şapçı) şap madeni ocaklarından, Tekirdağ, Marmara Ereğlisi, Silivri'den geçip bunlardan seyahatnamesinde sözeder. Bu sırada İran seferine çıkan, örnek olabilecek bir düzen ve sessizlik içinde hareket eden ve bir kervansaray yakınlarında karargâh kurmuş olan 4.000 kişilik Osmanlı ordusu ile karşılaşır.

 

1547'nin Ağustos ayında, Belon, İstanbul'a döner ve bay De Fumel'den başka birçok Fransız soylu, yeniçeri, çavuş ve tercümandan meydana gelen kalabalık bir maiyetle Doğu gezisine çıkar. Amaçları ilk olarak Mısır'ı ziyaret etmektir. Belon Çanakkale Boğazı çıkışında Truva harabelerinin yerini tespit eden ilk Avrupalı gezgin olur. Midilli'den geçerken adanın yetiştirdiği ürünler, Sakız'dan geçerken adanın sakızı ve sevecen kadınları, Samos'ta yanlarına aldıkları adanın yerlisi yunanlı denizci, Patmos'da Yuhanna'nın Vahiy kitabı, Leros ve Pserimos adaları, Kos'ta (İstanköy) Hipokrat hakkında yazar; en sonunda Rodos'a demir atarlar. Belon'un seyahat notlarında buradaki şövalye kenti, çarşı ve liman, yerli ürünler ve adanın sakinlerinden sözedilir. Gezginler Ağustos sonunda İskenderiye'ye varırlar. Kahire ile Memfis'i ve Giza piramitlerini ziyaret edip Sina dağındaki Azize Katerina manastırına kadar gelirler. Belon'un seyahatnamesinin Mısır'la ilgili bölümünde bir Avrupalı gezgin tarafından Doğu'nun arap müslüman egzotik dünyasına karşı yöneltilen ilk ve en keskin bakışlardan birini bulmaktayız. Nil nehri ve kanallar, çarşılar, Afrika faunası, kadınlar ve kıyafet gariplikleri, mumyalar, piramitler, Arabistan çölü ve vahalar, Kızıldenizdeki kayıklar, mineraller ve vahşi hayvanlar; bunların tümü ilk kez olarak bir kitap içinde yoğun ve özel bir tarzda konum almaktadır.

 

Gezginler Mısır'dan Filistin'e doğru yayan olarak yola çıkarlar, on gün sonra oraya varırlar. Kutsallaşmış Yerler Belon için yeni bir araştırma alanı olur. Metninde nadir hayvan, yarı değerli taş, balık, kuş adları sayar, suyun kullanımları ve kuyular hakkında yazar, ağaçlar, fundalar ve yerel bitkilerin adlarını özdeşleştirir. Daima yaptığı gibi çağdaş bilgileri eski metinlerdeki verilerle kıyaslayıp her türün çeşitlerini ve kullanım biçimlerini de kaydeder. Belon Kutsal Yerlere kendi bildiği gibi ibadet eder; ancak tabii ki huşu içinde olan Kudüs, Celile, Nasıra, Beytüllahim ve Eriha gibi mekânlar onu heyecanlandırır.

 

Kutsal Yerlerde gezilerini tamamladıktan sonra kuzeye doğru yürürler. Susam ve pamuk tarlaları arasından geçip beş gün içinde Şam'a varırlar. Yazar burada da aynı düzenli biçimde Şam şehrinin surları, Suriye'de tıp, hukuk ve kervansaraylar, Mekke'ye giden hacılar, bölgenin nadir faunası, sedir ağaçları, tarım biçimleri, Baalbek harabeleri, Halep sokakları ve eski sikkeler, Antakya ve erken hristiyanlığın kalıntıları, Adana ve Büyük İskender'in muharebe yaptığı ovalar ve Orta Doğu'da görülmeğe değer tüm garip şeyleri sırayla kaydeder.

 

Orta Anadolu'ya vardıklarında özellikle Türklerin beslenme alışkanlıkları ve dokumacılıkları hakkında gözlemler yapar, ancak bitki araştırmasından bir an bile vazgeçmez, ayrıca kaplıcalar, atlar ve bölgedeki özel koyun cinsini (tiftik) kaydeder. Gezginler Konya ve Akşehir'den geçerek Ankara'ya oradan da Afyon Karahisar'a gelirler ve 1547 yılı kışının geri kalan kısmını 1548'in baharına dek burada geçirirler. Belon bu arada seyahatnamesinin üçüncü bölümünü yazma fırsatını bulur. Bu bölümde Türklerin kökenleri, özel ve kamu hayatları, Osmanlı İmparatorluğunun toplumsal kurumları ve yönetimi, müslümanların adetleri ve dinî inançları hakkında yazar. Yolu Kütahya'ya doğru devam eder ve Bursa'yı ziyaret eder; nihayet İstanbul'a vardığında Fransa elçisi D' Aramon'u Kanuni Sultan Süleyman'ın İran'a karşı yapacağı seferde izlemeye hazır bulur. Seferberlik 1548'in Mayıs ayında gerçekleşir ve yorulmak bilmeyen Belon yanında Gilles ve Thevet ile beraber seferberliğe katılır. Ancak bu kez Fransız doğabilimci sadece İzmit'e kadar ulaşabilir. Buradan İstanbul'a dönüp bir gemiye biner ve 1549 yılı başlarında nihayet Venedik'e ulaşır. 1550'de ise yeni bir diplomatik görevle İngiltere'ye doğru yola çıkar.

 

Daha sonra Montmorency'lerin himayesine girip bundan sonraki zamanını Fransa taşrasından İtalya'ya kadar uzanan bir alanda bitki araştırmalarına ayırır - nitekim İtalya'dan ülkesine selvi, çınar ve zakkum çeşitleri götürür. Öte yandan gittikçe Reform rejimine karşı tavır alan kilisedeki görevini de sürdürür. Ömrünün son yıllarında, süregitmekte olan dinî çarpışmalarda kendisi de fanatik bir katolik taraftarı olarak faal rol alır. Nihayet 1565 yılının Nisan ayında bir akşam Paris'te esrarengiz bir biçimde öldürülür. Boulogne ormanında bulunan Madrid sarayında kendisine sağlanan misafirhaneye giderken fanatik bir Hugueno tarafından vurulduğu sanılıyor. Henüz 48 yaşındaydı.

 

Belon 1551 yılından itibaren kitaplarını yazmaya ve yayınlamaya başlar. İlk başta gelen Histoire naturelles des étranges poissons marins adlı yapıtı kendi desenleriyle tamamlanmış bir çalışmadır. 1553 yılında, balıklar hakkında latincede yazılmış De aquqtilibus kitabını yayınlar. Aynı kitap iki yıl sonra De la nature & diversité des poissons başlığıyla fransızca olarak basılır. Gine 1553'te seyahatnamesini de yayınlar. Bu yapıt 1554'te ikinci baskı yapar, 1555'te ise Histoire de la nature des oiseaux çalışması ile birlikte düzeltmeler ve eklemeler yapıldıktan sonra üçüncü kez yayınlanır. Bunlardan başka 1553'de De arboribus coniferis ve De admirabile operum antiquorum başlıklı değişik konulu iki çalışmasını da yayınlar.

 

Seyahatnamesi 1558, 1585, 1588 yıllarında tekrar basılır, son baskı ise daha öncekilerde bulunmayan iki gravürle zenginleştirilir. Bu gravürler Sina dağı ve Limnos ile Aynaroz dağını görüntülemektedir. Eser 18. yüzyıl içinde latince, ingilizce ve almancaya, 1953'te bulgarcaya çevrilir. Limnos ve Aynaroz ile ilgili bölümler yunancada bulunmakta, ayrıca Girit ile ilgili bölümlerin yunanca olarak yayınlanması da öngörülmektedir.

 

Belon bir 16. yüzyıl insanı olarak doğanın cazibesine karşı hemen hemen hiç duyarlı olmayan bir pragmatisttir. Kendini tamamen gerçeğin arayışına vermiş bir hümanist gezgin-kâşif in mükemmel örneğini oluşturmaktadır. Belon için gerçek tamamen bitki ve hayvan bilimi konularıyla ilintili olup biriktirdiği özgün bilgiler ilerideki gezginler için (Joseph Pitton de Tournefort'un eseri yayınlanana dek) temel bir el kitabı oluşturur. Belon'dan sonra Joseph Pitton de Tournefort 1700-1702'de Ege adaları ve Anadolu'da seyahat etmiş ve 1717'de yayınlanan seyahatnamesi özellikle yunan adaları betimlemesinde örnek bir eser olmuştu.

 

Belon hümanist bir doğabilimci coşkusuyla bilginin kuramsal çerçevesini terkedip doğa yürüyüşlerini yaparken gezici bir araştırmacı kılığına bürünür ve sabit fikir derecesinde olan bilimsel düşünüş ve yaşama tarzını fanatik bir biçimde gezindirir .

  

Yazan: İoli Vingopoulou

   

On feet pic of my yeezy roshe runs

artbreakout.com/self-taught-artist/brain-feeling-art-from...

I taught some awesome kids at P.S. 153 in the Bronx how to yo-yo. Then I taught them how I make beats on my Game Boy. Listen to the song we wrote here.

Having taught 4th grade math, we explored lines of symmetry and many letters are symmetrical vertically or horizontally. Can you name the letter that has infinite lines?

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I took this shot on my way to my father's funeral.

  

Lake Macquarie, between Sydney and Newcastle, Australia. Where my father taught me to sail, seemingly countless years ago.

 

Dad loved the water, he loved Lake Macquarie, he loved life and he put more into it than most.

 

Dad had a profound influence on my life, as well as on the lives of tens of thousands of people who benefited from his orthopaedic surgery, in many cases with pioneering surgical proceedures - and from his teaching as a surgical professor - throughout the world, in particular (apart from Australia) in the US, UK, Indonesia, and the Pacific.

 

And many, many more - literally millions - who benefited from his broader community role and the public responsibility that he decided to take on and to execute to its fullest.

 

That's because even greater than his influence in surgery, was his influence in avoiding surgery - such as Dad's world leadership in causing the legal requirement for the wearing of seat belts in motor vehicles - an initiative that changed the safety attributes and the safety requirements of cars worldwide, and saved countless lives.

 

Dad was 88 when he died and he had fully earned his promotion.

 

But he never quite got around to retiring because his view of his place in society was that he was on earth to serve others, and to never cease serving others - whether in surgery, or in his later years in professorial roles, or any of the numerous non-medical fields such as the Boy Scout movement, handicapped children, or sporting organisations and service groups. If he was "too old" for hospitals, he was never too old for for teaching or for universities, or for his global community.

 

His personal ethos is found within the closing stanza of one of his favourite Australian poems:

 

"Question not, but live and labour

'Til yon goal be won,

Helping every feeble neighbour,

Seeking help from none;

 

Life is mostly froth and bubble,

Two things stand like stone,

Kindness in another's trouble,

Courage in your own."

 

- Adam Lindsay Gordon - "Ye Weary Wayfarer"

 

Against that background, I paused on my journey at this very spot and took a few shots with a heavily loaded mind. And I envisioned Dad driving Saint Peter crazy as he recited "A wonderful bird is the pelican, ........".

 

View Large On White

 

Taught by Melisande herself during Geneva convention in April

Arx'an Dar'a'da stood looking over the wasteland, two figures at his sides. All were waiting for the rest of their group to arrive.

A few hours ago, whilst the group was securing the old Martian city hall as their shelter, Arx'an had pulled each member of the group over, desperately, to tell them of meeting he was to hold a meeting later on that night.

One by one, the group left the city hall and went out onto the wasteland, where Arx'an had told them to meet.

Only three figures moved across the wasteland to the meeting, however - a young woman, Mor'eda'na, her well-built friend Bo'mar and a curious man of the name I'yaan. The three all made it up to their meeting point just as darkness began to spread over the empty Martian landscape, and they were all met by the silhouettes of three other Martians: Arx'an, stood boldly in front, and to the sides of him, the two twins, Cay'an and Dry'an.

 

"Thank you for coming."

 

Arx'an began to speak before the trio were even in front of him, eager to tell them of his plan.

 

"I need,"

 

He paused, then looked behind him and gestured at the twins.

 

"We need, to discuss something with you."

 

The trio settled and stood around Arx'an and the twins. Bo'mar stepped forwards.

 

"What is this? And where's Da'ca'ad?"

 

Arx'an flinched.

 

"Da'ca'ad is the reason we are all here."

 

There was silence.

 

"No doubt you've noticed how many people we've lost under his command."

 

The silence remained.

 

"And no doubt you're beginning to question why you're all following him?"

 

Bo'mar spoke up.

 

"Arx'an, Da'ca'ad brought us all together. He saved us. Don't you think we owe him for that? Don't you at least think we should give him a chance?"

 

He paused.

 

"And who decided you should lead, Arx'an? I don't remember having a vote, or at the very least a discussion."

 

Arx'an flinched again.

 

"Da'ca'ad's time has come and gone."

 

Bo'mar shook his head, annoyed, then pointed to the twins flanking Arx'an.

 

"And you two? What has Arx'an ever done for you?"

 

Cay'an, looking at her brother to stop him from stepping forwards and answering Bo'mar's question, spoke up.

 

"Arx'an has pulled us out of the dark - He has shown us just how weak Da'ca'ad has become."

 

Bo'mar interrupted her.

 

"But Cay'an, he saved you! Both of you! If he hadn't have sent us out to scout the wreckages in the central plaza, we would never have found you - You would have died."

 

Bo'mar paused, looked around at the group, and continued.

 

"And who was it who realised the Plague was transmitted through our telepathic lobe? Hey? Who taught us to keep our minds calm?"

 

Silence, until Dry'an finally spoke up, free from his sister's approval.

 

"Arx'an wants to find the brother J'onzz. He wants closure for all this."

 

Mor'eda'na laughed.

 

"How?"

 

"The details are not important!"

 

"Of course the details are important! J'onn J'onzz went missing! He vanished,"

 

"We will come up with-"

 

"This is insane!"

 

"You'll get us killed!"

 

"Yes, he will. We need Da'ca'ad!"

 

"Da'ca'ad is a fool!"

 

"ENOUGH!"

 

Arx'an's voice echoed over the wasteland, and the group fell silent. They all knew how violent he could get when he was angry.

 

"That is enough! Tomorrow, I will talk to Da'ca'ad, and I will tell him we have decided, as a group, that he is no longer fit to lead us."

 

They looked down.

 

"Any problems?"

 

Bo'mar grunted, but refused to speak.

 

"Good. Cay'an, Dry'an, come. It is getting late."

 

Turning away from the disgruntled yet fearful group, Arx'an made his way back to the city, Dry'an and Cay'an following suit.

Then, out of the darkness that now settled over the cool wasteland, Bo'mar laughed.

 

"What have we got ourselves into?"

Martin Ferdinand Quadal (1736 Niemtschitz-Němčice/Moravia - 1808 Petersburg)

The Life Drawing room of the Viennese Academy in the St. Anna building

Signed, datable 1787

Oil on canvas

Donation by Count Lamberg (year of donation unknown), GG-100

 

Martin Ferdinand Quadal (1736 Niemtschitz/Mähren - 1808 Petersburg)

Der Aktsaal der Wiener Akademie im St. Anna-Gebäude

Signiert, 1787 datiert

Öl auf Leinwand

Schenkung Graf Lamberg (Schenkungsjahr unbekannt), GG-100

 

On the history of women's studies at the Academy of Fine Arts Vienna

1897

Conservative journalist A.F. Seligmann founded the art school for women and girls and taught there as a single teacher 16 students in the "Curs for head and act". 1898 expands the school: Tina Blau, a former teacher of the Munich artists association conducts 1.1.1898 a "Curs for landscape and still-life", which she held until 1915. Richard Kauffungen was nominated for sculpture, Ludwig Michalek led the "Curs for head and act" as well as an Radierkurs (etching course), Adolf Böhm the course for decorative and applied arts, Fabiani teaches ornamentation and style of teaching as well as "Modern home furnishings", Georg Klimt taught metalwork, Friedrich King wood cutting art and Hans Tichy from 1900 the drawing and painting from the living model. In all these teachers are moderate modern artists from the area of the Secession. The theoretical lectures are held in the company founded by Emil Zuckerkandl and Julius Tandler 1900 "Association of Austrian university lecturers Athenaeum", which had the task to be "an educational institution for members of the female sex". The first school year was completed with 64 students, the school is rapidly expanding, so that it forms 200-300 students annually within a few years. The steady growth is due to the restrictive attitude of the public schools of art (especially the academy) towards women, but also from the indiscriminate admission of which have been blamed all the private schools also on the part of women harshly, and just by women.

1904

The Academy of Fine Arts Vienna is one of the many requests for opening the Academy for students once again putting the old arguments against that women are rarely equipped with creative spirit in the field of great art and the other a "proliferation of dilettantism and a pushing back of male members" is to be feared. Just the idea of a joint education had "abhorred" the College. The Academy therefore advocates for the financial support of the art school for women and girls, and rejects the application for opening the academy for women unanimously. The main argument for the impossibility of the joint Aktzeichnens (nude drawing) and the need for a second Aktsaales (nude hall) is increasingly mentioned, which cannot be realized because lack of space and lack of money. Henni Lehmann (Artistic studies of women, Darmstadt 1913) countered the same argument in Germany: "The common nude studies of women and men can not be described as impossible as it is done in many places, without having shown any grievances". The objection of the Quorum of the Berlin University professors that no teacher could be forced to teach women at all in such delicate subjects is countered that the problem was easily solved by entrusting a lady the Aktunterricht (nude drawing) in ladies. Suitable artists were plentiful present. That the life drawing for a long time (until 1937) remained problematic, shows the application of the renowned sculptor Teresa F. Ries of 1931, in which she was offering the Academy her services for the purpose of the management of a yet to be affiliated department, where young girls separated from the young men could work under the direction of a woman. The application was not even put to a vote.

1912

The rector of the Munich Academy also does not believe in the inclusion of students (female ones): "... it is impossible, even with regard to the space conditions, apart from that that the aspirations of the artists who devote themselves to the arts especially are usually others than that of women..."

1913

No significant change in attitude can be found between the opinions of the Academies from 1904 and those of 1913.

1919

In the report from the College's meeting of the Academy of Fine Arts Vienna to the State Office of Internal Affairs and Teaching is communicated that against the requested admission there were no fundamental objections, but that the Academy is so limited in spatial relationship, that after the experiences of the last entrance exams not even the majority of gifted young artists, capable of studying, could be included, and therefore, in case of the admission of women to the study initially had to be made ​​a considerable expansion. The State Office counters that a further delay in the admission of women to the academic study could not be justified and that approval is to allow at least temporarily in a narrow frame.

1920

The State Office for the Interior and Education officially approved the admission of women to study at the Academy of Fine Arts Vienna (since 1919 women were admitted to all faculties of the University of Vienna, with the exception of the Catholic and Protestant Theological Faculty).

A committee consisting of the professors Bacher, Delug, Schmutzer, and Jettmar Muellner claims that the Academy has never pronounced in principle against women's studies but have always only expressed reservations because of the cramped space and financial situation. As a complete novelty proves that no more concerns are raised with regard to coeducation. Men and women should compete in the entrance examination. In the winter semester 1920/21 will be included 14 women, of course, representing only a small minority in relation to the 250 male students.

1926/1927

In the new study regulations are for the first time mentioned Schüler (M) and Schülerinnen (F).

March 1927

Report of the Academy of Fine and Applied Arts about the experiences regarding the access of women to universities: ..."in past years it was thought for the education of women and girls by the Academy of Women for Liberal and Applied Art, which is also equipped with academic classes and by the State subsidized, sufficiently having taken precautions: during a period of almost seven years of study, it was probably possible to get a clear picture about the access applications of women, and about the degree course ... Of course, the number of female candidates in the painting is strongest, weaker in sculpture, and very low in the architecture. As much already now can be said, that in no way in terms of education in the new admissions the women are left behind the male candidates. During the study period, the female students are not in diligence and seriousness of studying behind their male colleagues. Particularly gratifying can be emphasized that because of the co-education of both sexes in common rooms in the individual schools a win-win situation for everybody was. In the master schools the College was repeatedly able also honouring women with academic prices. Subsuming, it should be emphasized that our experiences with the study of women in the Academy of Fine Arts were quite favorable."

The number of students (Studentinnen) increased from 5 % in the winter semester 1920/1921 till 1939/1940 to about 25 %. After the annexation of Austria to Nazi Germany, the number of students (Studentinnen) decreased. The proportion of female students rose after 1940 naturally, reached during the war years up to 70 % and amounted 1945/1946 to 65%. From 1946/1947 the number of students (Studentinnen) fell sharply again, so 1952/1953 only 20% of the students at the Academy were women. 1963/1964 there were, however, already 41% (278).

2002

Students (Studentinnen): 570 of 936 students

University professors (Universitätsprofessorinnen): 9 out of 29

Ao Univ. (extraordinary female professors) 2 of 12

Univ.Ass. (female university assistant) 18 of 41

Contract teachers (Vertragslehrerinnen): 3 of 7

Lecturer (Lehrbeautragte): 32 of 46

 

Almut Krapf

www.akbild.ac.at/Portal/organisation/uber-uns/Organisatio...

Awesome on black. Happy week end.

about 7.5 x 5.5 inches. colored pencil, acrylic ink, ink pen, acrylic paint on vintage book cover. drawn on the coldest day I can remember

My mother taught me to wear two-piece outfits (skirts and blouses, or slacks and sweaters, etc.), as she said that was the best way to have more things to wear. I liked the creativity of it, although she often didn't approve of my pairings, such as red and pink together! So now I do lots of combining things. When I feel the urge to go shopping for new clothes, I just go look for a new and interesting combination of what I already have.

 

Doing montage art is like that for me. I just have this desire for something new and satisfying, so I go rummaging around in closets and drawers (photo archives) until some unique combo grabs me and I think I've found a "new" outfit that I'm happy with. I love it when I find two photos that turn into something special together.

This one was "ahhhhh. . ." for me. Hope you like it too! View On Black

 

Sweet dreams!

 

Listen to "Ethereal Mood" by Jean-Luc Ponty:

www.youtube.com/watch?v=IC_27E3KywI

Unknown artist (18th Century) - Frederick the Great of Prussia being taught to play the Flute by Johann Joachim Quantz

 

artuk.org/discover/artworks/frederick-the-great-of-prussi...

History has taught us over and over again that freedom is not free. When push comes to shove, the ultimate protectors of freedom and liberty are the brave men and women in our armed forces. Throughout our history, they've answered the call in bravery and sacrifice. ...Tim Pawlenty

 

When were kids were taught to never give up and that only losers quit. Then when we grow up and we become adults were told to let go of something if it's to unobtainable. .

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That is how fear creeps in our heads and makes us second guess our decisions. I find the older I get, I pour over every little decision as if I'm deciding the faith of humanity, which God help all of you if that were to ever become the case, lol. I feel like ever decision I make pertaining to my big move coming up at the end of May needs to be a good one. And not just pertaining to the move but every decision in the last year has been poured over many, many times by me. People may laugh or think I'm nuts but few people give credit to how every decision will effect them. Let me tell you every decision you make comes with a consequence

.

.

I just don't want to be that person who sits around thinking I could have done more or maybe I should have tried this or that! But then I think instead of doing this or that what if I'd done something else. It's a vicious circle that can drive one mad after a while. A lot of people I know are upset with me because I used up such a huge portion of my time chasing the galleries last year. I just didn't want to resign myself to working at Walmart which will most likely be my plight in life. All the while not knowing weather I had a real chance. I still have a list of galleries I'm thinking of applying to. I got people barking at me that what am I gonna do this up until I have to leave in May. But what else is there to do. I wish I could open up my body and step out of myself. My soul is worn out by me. I am exhausting. .

.

It's like, who do you listen to. The people telling you they know better or yourself. See if you listen to yourself and things go wrong everyone says well you should have listen to me that's what you get. But if you listen to them and things go wrong everyone says well why'd you listen to me your grown you should have made your own decision!. Then there's the wildcard. The people who say listen to God! But he/she/it hasn't ever spoken to me. .

 

The French naturalist and physician Pierre Belon (1517-1565) was born in Soultière and is best known for his texts, works of a self-taught naturalist, than for his services as secret agent to cardinals du Bellay and of Tournon. He worked first as an apothecary and later as an agronomist. He studied Medicine in Wittenberg with Valerius Cordus in 1540-1541 and in Italy in 1551. At that time, helped by the political situation, he completed his studies in physic at the Abbey of Saint-Germain-des Prés, from where he graduated "cum laude" in 1560, although he was never awarded the title of doctor.

 

Belon owed his career mainly to his political patrons. From 1542 onwards he was in the service of the Cardinal of Tournon and took part in various diplomatic legations. Entrusted with missions to the court of Charles V and to Germany, he later followed his teacher Valerius Cordus to Rome, collecting flora also from the gardens of Venice, Padua, Milan and the lakes of Northern Italy.

 

Again in the service of the Cardinal de Tournon, now minister to the king, Belon frequented the court and the palace of Saint Germain en Laye, admiring the monarch’s collection, which included curious specimens from all over the then known world, such as lions, panthers, ostriches, timber from Brazil and rare plants. It was then that Belon decided to translate Dioscurides and Theophrastus, collating ancient and modern plant names in his work. In 1546, at the age of just thirty, he joined Ambassador d’Aramon’s diplomatic mission to the East, a move that was to determine the rest of his life and work.

 

D’Aramon left Paris secretly in December 1546, with a numerous embassy, including for the first time a team of scientists. After crossing France and Switzerland, they arrived in Venice, from where they sailed away in three galleys, in February 1547. Coasting the Adriatic, the party arrived in Ragusa, from where the ambassador took the land route to Constantinople, via the southern Balkan Peninsula. Belon and Bénigne de Villers, an apothecary from Dijon, chose the maritime route through the Ionian Sea.

 

At Paxi, while Belon was collecting flora, his companion was kidnapped by pirates. In the spring of 1547, Belon arrived on Crete. He stayed in the house of Callergis, who provided him with guides to Mount Ida, Rethymnon and the mountains of Sphacia. The French naturalist observed the flora and fauna of the island, was tricked by the false labyrinth, watched how labdanum was collected, wandered about, collected and tried specimens, and asked questions on everything he was looking for or came upon.

 

Belon left Crete for Constantinople on a Venetian felucca. While sailing by Cea, the ship was attacked by pirates, but finally, by way of southern Euboea, it reached the Bosporus coast, probably in late spring. Together with Pierre Gilles, also attaché to the French embassy, Belon explored the maze of bazaars and alleys of the Ottoman capital. He became friends with a wise Turk who knew Arabic, with the help of whom and of the Avicenna Canon, which gave the names of the medicinal flora, he compiled a glossary of plants in Turkish. With this in hand, Belon explored the bazaars, in order to get to know all the edible and medicinal plants bought and sold in Turkey.

Such products were among the most important imports in the trade with the East, which was till in the hands of Venetian middlemen. Thus, Belon’s researches were to be of great help to France, mercantile rival of Venice.

 

Famous among the curative products of the time was “Lemnian earth” ("terra lemnia" or terra "sigillata"), the medicinal clay of Lemnos, which all European ambassadors sought to bring to their masters as a precious gift. Belon decided to visit the place of extraction of this mineral. Carrying his letters of recommendation, he embarked on a brigantine and sailed to Lemnos. Due to windless weather, the ship was again in peril from pirates and sought refuge in a harbour of Imbros, where it stayed for two days. Finally, the party reached Lemnos by rowing. In spite of Belon’s fervent wish to see the extraction of "terra lemnia", this was not possible as is it takes place only once a year, on 6 August, the feast of the Transfiguration of the Saviour. Nonetheless, Belon explored Lemnos in depth and studied its flora and fauna. He offered medical services to local patients, was housed by the island’s authorities, and finally managed to arrive in the area of the "terra lemnia" deposits, escorted by a janissary. From Lemnos, Belon reached Thasos, in the company of two monks, after a storm blew them off course near Skyros. Finally, he managed to sail by boat in four hours from Thasos to the coast of Mount Athos. He collected plants, fished, chased insects and birds and was only disappointed when he was unable to locate traces of Xerxes’ canal.

 

Within two days, Belon arrived in Thessaloniki. He was the first to visit and describe the metal mines of Siderocausia in the Chalcidice. He then took the route to the Strymon river, visited Serres and Drama, and toured the ruins of Philippi. He stayed in the "imaret" in Cavala and wrote on hospitality provided in similar "vakuf" ("waqf" – religious endowment) hostelries. He also passed through the lagoon of Porto Lagos, the city of Comotini, the alum mines at Sapes, and from Heraclea, Rhaidestos (Tekirdag) and Silivri in Eastern Thrace. There, he came across four thousand Ottoman troops bound for Persia, camped next to a caravanserai and moving about in exemplary discipline and quiet.

 

At the beginning of August 1547, Belon returned to Constantinople. In the company of Mr de Fumel and many other French noblemen, escorted by janissaries, subalterns ("çavuş") and dragomans (interpreters), they departed on the voyage to the East, starting from Egypt. Exiting the Dardanelles, Belon becomes the first European traveller to locate the ruins of Troy. He wrote on the edible plants of Lesbos, the mastic and the kindly women of Chios. Sailing by Samos, he speaks of the Greek sailor travelling with them, who was a native of that island. On visiting Patmos, he also mentions Saint John and the "Apocalypse", as well as the islands of Leros and Pserimos, Kos and Hippocrates. The ship finally dropped anchor in Rhodes. The city of the Knights, its market and port, local products and inhabitants unfold in Belon’s notes.

 

The company arrived in Alexandria at the end of August. They visited Cairo, Memphis, the Giza pyramids and reached the monastery of Saint Catherine on Mount Sinai. The Egyptian part of Belon’s journey is one of the first and most insightful approaches made by a European traveller to the exotic Arab Muslim world of the East. The Nile and its canals, the markets and the fauna of Africa, the womenfolk, curiosities of dress, mummies, the pyramids, the oases and the desert of Arabia, boats on the Red Sea, minerals and wild animals find their place for the first time in a dense text with unique style.

 

From Egypt, the company proceeded to Palestine, where they arrived ten days later, and the Holy Land becomes Belon’s new field of research. He lists rare animals, semiprecious stones, fish, birds, the uses of water, wells, and identifies trees, shrubs and native flora. He does this according to his favourite model, that is, the contrasting of modern information with ancient testimonies, without failing to record the uses and the varieties of each species. Thus, he made the pilgrimage to the Holy Land in his own way and was moved to tears in such hallowed places as Jerusalem, Galilee, Nazareth, Bethlehem and Jericho.

 

After touring Palestine, the travellers headed northwards. Walking across fields of sesame and cotton, they reached Damascus within five days. Belon makes a systematic classification of every remarkable thing he sees: the walls of Damascus, Syrian medicine and justice, caravanserais and pilgrims to Mecca, rare flora of the land, cedars, local methods of cultivation, the ruins of Baalbek, Aleppo (ancient Beroea), alleyways and coins, Antioch and the remains of early Christianity, Adana and the fields where Alexander the Great fought his battles, and every curiosity he came upon in the Middle East.

 

In central Asia Minor, Belon makes observations on the local dietary habits, especially of the Turks, and on the textiles, without neglecting plants, therapeutic springs, horses and a local species of goat. By way of Iconium (Konya) and Aksehir (he makes mention of Ankara), Belon reached Afyonkarahisar, where he stayed the rest of the winter of 1547 and until early spring of 1548. In that city he was able to write the third part of his chronicle, which speaks of the origin of the Turks, their public and private life, the institutions and administration of the Ottoman Empire, as well as the customs and religious beliefs of the Muslims.

 

Belon then visited to Kütahya, and toured Bursa. When he finally arrived in Constantinople, the French ambassador d’Aramon was preparing to follow Suleiman the Magnificent on his campaign against Persia. The military expedition left Ottoman capital in May 1548. The indefatigable Belon, together with Gilles and Thevet, came along as well, but this time the French naturalist only made it to Nicomedia. He returned to Constantinople and sailed to Venice at the beginning of 1549. In 1550 he left France again on a new diplomatic mission to England.

Belon became a protegé of the Montmorency family. He divided his time between botanical explorations in the provinces of France and Italy (from where he brought cypresses, plane trees and rhododendrons to his country), and his clerical duties, becoming more and more fervently opposed to the Reformation. In the last years of his life he became embroiled in the religious wars as a fanatic supporter of the Catholics. He was murdered mysteriously in the Bois de Boulogne of Paris, on an April night of 1565, while on his way to the Château de Madrid, where he had been offered a place to stay. The perpetrator was probably a fanatical Huguenot. Belon was just 48 years old.

From 1551, Belon had dedicated himself to writing and publishing his works, starting with his essay entitled "Histoire naturelle des étranges poissons marins", with his own illustrations. In 1553, he published another work on fish, "De aquatilibus", which was followed two years later by its French version, "De la nature & diversité des poissons". Again in 1553, the chronicle of his voyage circulated, which was republished in 1554 and in a revised and expanded version in 1555, together with "Histoire de la nature des oiseaux". In that same year, Belon published two studies on two different subjects, "De arboribus coniferis" and "De admirabile operum antiquorum".

 

Belon’s travel chronicle was reprinted in 1558, 1585, and 1588. The last edition was enriched with two engravings absent from the previous editions (Mount Sinai and Lemnos-Mount Athos). It was translated into Latin, English and German during the eighteenth century, and into Bulgarian in 1953. Extracts from this work (on Lemnos and Mount Athos) have on occasion been translated into Greek, and a publication of the chapters on Crete is currently in preparation.

 

Belon was a man of the sixteenth century, a pragmatist, barely sensitive to the enchantments of nature. He is a fine example of a humanist traveller-researcher, devoted as he is to the quest for truth, in his case almost exclusively in relation to matters of botany or zoology. He is the first model of a truly reliable informant, and his work was the basic manual for all travellers until Joseph Pitton de Tournefort, who visited the Aegean archipelago and the East in 1700-1702, and whose work, published in 1717, became the model for the description of the Greek islands.

 

Belon travelled in foreign lands with the passion of the humanist naturalist. He abandoned his books in order to don the habit of the wandering researcher, with a zeal for life and scientific knowledge

 

Written by Ioli Vingopoulou

  

Fransız asıllı doğa bilimci ve doktor Pierre Belon (1517-1565) Soultière'de doğar. Adı, Du Bellay ve Tournon Kardinalleri hesabına gizli ajan olarak verdiği hizmetlerden çok kendi kendini eğitmiş bir doğa bilimci olarak kaleme aldığı kitaplar sayesinde tarihte kalır. İlk başta eczacı daha sonra ise ziraatçı olan Belon, 1540-41 yıllarında Witteberg'de Valerius Cordus yanında ve daha sonra İtalya'da (1551) tıp öğrenimi görür. Dönemin siyasal durumundan yararlanarak Abbaye de Saint-Germain-des-Près manastırında tıp öğrenimini tamamlayıp 1560 yılında üstün başarıyla mezun olur, ancak profesör doktor ünvanını hiçbir zaman elde etmez.

 

Kariyerini özellikle siyasi destekleyicilerine borçlu olan Belon, 1542 yılından sonra Tournon Kardinali hizmetine atanıp birçok diplomatik sefere katılır. Başta Şarlken (V. Karl) sarayı olmak üzere Almanya'da çeşitli görevlerde bulunur. Hocası Valerius Cordus'u Roma seyahatinde izler ve Venedik bahçelerinde, Padova, Milano ve kuzey İtalya göllerinde bitki incelemeleri yapar. Dönüşünde yeniden, artık kraliyet bakanı olan Kardinal de Tournon'un hizmetine girer; bu görevdeyken sık sık kral sarayı ve Saint Germain en Laye sarayında bulunup hükümdarın o devrin bilinen dünyasından derlemiş olduğu görülmeğe değer (aslanlar, panterler, zürafa kuşları, Brezilya odunu, nadir bitkiler) koleksiyonlarını hayranlıkla seyreder. İşte tam bu sırada Belon Anavarzalı Dioskorides ve Teofrastos'un eserlerini çevirerek bu metinlere bitkilerin eski ve yeni adlarını içeren bir listeyi eklemeyi kafasına koyar. Henüz 30 yaşındayken, 1546 yılında, elçi D’Aramon'un Doğu'ya yaptığı diplomatik sefere katılır; bu yolculuk tüm yaşamını ve yazarlık uğraşını belirleyecektir.

 

Elçi D' Aramon 1546 yılının Aralık ayında yanına güçlü bir maiyet alarak gizli bir diplomatik sefere çıkar. Bu sefere ilk kez bilimadamlarından oluşan bir ekip de katılır. Fransa ve İsviçre'yi geçip Venedik'e varırlar, buradan üç kadırgayla 1547'nin Şubat ayında denize açılırlar. Ekip, Adriyatik kıyılarını geçerek Ragusa'ya gelir; buradan elçi D' Aramon güney Balkanlar kara yoluyla İstanbul'a doğru yol alırken Belon da Dijon'lu eczacı Bénigne de Villers ile birlikte deniz yolunu seçip İyon denizini geçer ve İstanbul'a doğru yönelir. Paksos adalarında bitki araştırması yaptığı sırada oraya gelen korsanlar yol arkadaşını kaçırırlar. 1547 yılının baharında Girit'e gelir ve Kallergis tarafından misafir edilir. Kallergis ona İda dağında, Rethimno (Resmo) ve Sfakia (İsfakiye) dağlarında gezebilmesi için rehberler sağlar. Fransız doğabilimci adanın flora ve faunasını gözlemler, sözde labirentle yanılgıya düşer, laden (labdanum) toplamasını izler, gezinir, toplar, dener, aradığı her eski şey rasladığı her yeni şey hakkında sorular sorar. Belon, Girit'ten bir Venedik filikasına binip İstanbul'a doğru yol alır, gemi Kea adasından geçerken korsanlarla bir maceraları olur, nihayet güney Evia'dan (Eğriboz) geçerek İstanbul Boğazı kıyılarına gelirler, zaman tahminen bahar sonudur. İstanbul'da Belon kendisi gibi Fransa elçiliğinde ataşe olan P. Gilles ile birlikte şehrin dolambaçlı çarşı ve sokaklarını keşfe çıkar. Arapça bilen bir Türk bilge ile arkadaşlık kurup onun yardımıyla, İbn-i Sina'nın şifa bitkilerinin adlarını belirten Tıp Kanunu'ndan yararlanarak, türkçe bir dizin hazırlar ve bununla pazar yerlerini gezip Türkiye'de satılıp alınan gıda ve şifa bitkilerini öğrenmeye çalışır. Bu tür ürünlerin ithalâtı o devirde Doğu ile ticaretin en önemli öğelerinden birini oluşturmaktaydı. Ne var ki şifa otu ticaretini hâlâ Venedikli aracılar halletmekteydi. Bu yüzden Belon'un araştırmaları Venedik'in rakibi Fransa için büyük önem taşımaktaydı.

 

Şifalı türler arasında tüm Avrupalı elçilerin hükümdarlarına değerli bir hediye olarak sunmak istedikleri ve bu nedenle daima önemle aradıkları bir tür de "tıyn-ı mahtûm" (Limni toprağı) ürünüydü. Belon bu toprak türünün çıkarılma eyleminde şahsen bulunmayı aklına koyar. Birkaç referans mektubu sağlayarak bir perkendeye biner ve Limnos'a (Limni) doğru yol alır. Denizin sakin oluşu yolcuları korsan saldırısına uğrama riskine sokar, bu yüzden Gökçeada'nın (İmroz) bir limanına çekilirler, orada iki gün bekledikten sonra kürek gücüyle Limnos'a varırlar. Belon'un büyük arzusuna karşın "tıyn-ı mahtûm"un çıkarılma eylemi Limnos'ta yılda sadece bir kez, 6 Ağustos Tecelli bayramında (İsa'nın metamorfozu) yapılmaktadır. Belon adada uzun uzun gezip flora ve faunayı inceler, yerli hastalara tıbbî hizmetlerde bulunur, yerel yöneticiler tarafından misafir edilir ve, nihayet, bir yeniçeri refakatinde "tıyn-ı mahtûm"un çıkarıldığı bölgeye gelmeyi başarır. Belon Limnos'tan ayrıldıktan sonra fırtınalar gemisini Skiros'a sürükler ancak daha sonra iki rahiple birlikte Thasos (Taşoz) adasına gelir. Oradan bir sandalla dört saat içinde Ayion Oros (Aynaroz) kıyılarına yanaşır. Burada bitki toplar, balık, böcek ve kuş avlar, Aynaroz dağı tepesinden Ege denizine bakar, mamafih Kserkses'ten iz bulamayınca düş kırıklığına uğrar. Buradan ayrıldıktan sonra iki gün içinde Selânik'e varır. Halkidiki'nin Siderokapsa (Seder Kapı) maden ocaklarını ziyaret edip betimleyen ilk kişidir. Daha sonra Struma nehrine doğru yönelir, Seres (Serez) ve Drama'dan geçer, antik kent Filippi'nin harabelerini gezer, Kavala'da İmarette kalıp bunun gibi vakıf misafirhanelerinin misafirperverliği hakkında yazar. Belon daha sonra Porto Lagos iç denizinden, Komotini'den (Gümülcine), Sapes'deki (Şapçı) şap madeni ocaklarından, Tekirdağ, Marmara Ereğlisi, Silivri'den geçip bunlardan seyahatnamesinde sözeder. Bu sırada İran seferine çıkan, örnek olabilecek bir düzen ve sessizlik içinde hareket eden ve bir kervansaray yakınlarında karargâh kurmuş olan 4.000 kişilik Osmanlı ordusu ile karşılaşır.

 

1547'nin Ağustos ayında, Belon, İstanbul'a döner ve bay De Fumel'den başka birçok Fransız soylu, yeniçeri, çavuş ve tercümandan meydana gelen kalabalık bir maiyetle Doğu gezisine çıkar. Amaçları ilk olarak Mısır'ı ziyaret etmektir. Belon Çanakkale Boğazı çıkışında Truva harabelerinin yerini tespit eden ilk Avrupalı gezgin olur. Midilli'den geçerken adanın yetiştirdiği ürünler, Sakız'dan geçerken adanın sakızı ve sevecen kadınları, Samos'ta yanlarına aldıkları adanın yerlisi yunanlı denizci, Patmos'da Yuhanna'nın Vahiy kitabı, Leros ve Pserimos adaları, Kos'ta (İstanköy) Hipokrat hakkında yazar; en sonunda Rodos'a demir atarlar. Belon'un seyahat notlarında buradaki şövalye kenti, çarşı ve liman, yerli ürünler ve adanın sakinlerinden sözedilir. Gezginler Ağustos sonunda İskenderiye'ye varırlar. Kahire ile Memfis'i ve Giza piramitlerini ziyaret edip Sina dağındaki Azize Katerina manastırına kadar gelirler. Belon'un seyahatnamesinin Mısır'la ilgili bölümünde bir Avrupalı gezgin tarafından Doğu'nun arap müslüman egzotik dünyasına karşı yöneltilen ilk ve en keskin bakışlardan birini bulmaktayız. Nil nehri ve kanallar, çarşılar, Afrika faunası, kadınlar ve kıyafet gariplikleri, mumyalar, piramitler, Arabistan çölü ve vahalar, Kızıldenizdeki kayıklar, mineraller ve vahşi hayvanlar; bunların tümü ilk kez olarak bir kitap içinde yoğun ve özel bir tarzda konum almaktadır.

 

Gezginler Mısır'dan Filistin'e doğru yayan olarak yola çıkarlar, on gün sonra oraya varırlar. Kutsallaşmış Yerler Belon için yeni bir araştırma alanı olur. Metninde nadir hayvan, yarı değerli taş, balık, kuş adları sayar, suyun kullanımları ve kuyular hakkında yazar, ağaçlar, fundalar ve yerel bitkilerin adlarını özdeşleştirir. Daima yaptığı gibi çağdaş bilgileri eski metinlerdeki verilerle kıyaslayıp her türün çeşitlerini ve kullanım biçimlerini de kaydeder. Belon Kutsal Yerlere kendi bildiği gibi ibadet eder; ancak tabii ki huşu içinde olan Kudüs, Celile, Nasıra, Beytüllahim ve Eriha gibi mekânlar onu heyecanlandırır.

 

Kutsal Yerlerde gezilerini tamamladıktan sonra kuzeye doğru yürürler. Susam ve pamuk tarlaları arasından geçip beş gün içinde Şam'a varırlar. Yazar burada da aynı düzenli biçimde Şam şehrinin surları, Suriye'de tıp, hukuk ve kervansaraylar, Mekke'ye giden hacılar, bölgenin nadir faunası, sedir ağaçları, tarım biçimleri, Baalbek harabeleri, Halep sokakları ve eski sikkeler, Antakya ve erken hristiyanlığın kalıntıları, Adana ve Büyük İskender'in muharebe yaptığı ovalar ve Orta Doğu'da görülmeğe değer tüm garip şeyleri sırayla kaydeder.

 

Orta Anadolu'ya vardıklarında özellikle Türklerin beslenme alışkanlıkları ve dokumacılıkları hakkında gözlemler yapar, ancak bitki araştırmasından bir an bile vazgeçmez, ayrıca kaplıcalar, atlar ve bölgedeki özel koyun cinsini (tiftik) kaydeder. Gezginler Konya ve Akşehir'den geçerek Ankara'ya oradan da Afyon Karahisar'a gelirler ve 1547 yılı kışının geri kalan kısmını 1548'in baharına dek burada geçirirler. Belon bu arada seyahatnamesinin üçüncü bölümünü yazma fırsatını bulur. Bu bölümde Türklerin kökenleri, özel ve kamu hayatları, Osmanlı İmparatorluğunun toplumsal kurumları ve yönetimi, müslümanların adetleri ve dinî inançları hakkında yazar. Yolu Kütahya'ya doğru devam eder ve Bursa'yı ziyaret eder; nihayet İstanbul'a vardığında Fransa elçisi D' Aramon'u Kanuni Sultan Süleyman'ın İran'a karşı yapacağı seferde izlemeye hazır bulur. Seferberlik 1548'in Mayıs ayında gerçekleşir ve yorulmak bilmeyen Belon yanında Gilles ve Thevet ile beraber seferberliğe katılır. Ancak bu kez Fransız doğabilimci sadece İzmit'e kadar ulaşabilir. Buradan İstanbul'a dönüp bir gemiye biner ve 1549 yılı başlarında nihayet Venedik'e ulaşır. 1550'de ise yeni bir diplomatik görevle İngiltere'ye doğru yola çıkar.

 

Daha sonra Montmorency'lerin himayesine girip bundan sonraki zamanını Fransa taşrasından İtalya'ya kadar uzanan bir alanda bitki araştırmalarına ayırır - nitekim İtalya'dan ülkesine selvi, çınar ve zakkum çeşitleri götürür. Öte yandan gittikçe Reform rejimine karşı tavır alan kilisedeki görevini de sürdürür. Ömrünün son yıllarında, süregitmekte olan dinî çarpışmalarda kendisi de fanatik bir katolik taraftarı olarak faal rol alır. Nihayet 1565 yılının Nisan ayında bir akşam Paris'te esrarengiz bir biçimde öldürülür. Boulogne ormanında bulunan Madrid sarayında kendisine sağlanan misafirhaneye giderken fanatik bir Hugueno tarafından vurulduğu sanılıyor. Henüz 48 yaşındaydı.

 

Belon 1551 yılından itibaren kitaplarını yazmaya ve yayınlamaya başlar. İlk başta gelen Histoire naturelles des étranges poissons marins adlı yapıtı kendi desenleriyle tamamlanmış bir çalışmadır. 1553 yılında, balıklar hakkında latincede yazılmış De aquqtilibus kitabını yayınlar. Aynı kitap iki yıl sonra De la nature & diversité des poissons başlığıyla fransızca olarak basılır. Gine 1553'te seyahatnamesini de yayınlar. Bu yapıt 1554'te ikinci baskı yapar, 1555'te ise Histoire de la nature des oiseaux çalışması ile birlikte düzeltmeler ve eklemeler yapıldıktan sonra üçüncü kez yayınlanır. Bunlardan başka 1553'de De arboribus coniferis ve De admirabile operum antiquorum başlıklı değişik konulu iki çalışmasını da yayınlar.

 

Seyahatnamesi 1558, 1585, 1588 yıllarında tekrar basılır, son baskı ise daha öncekilerde bulunmayan iki gravürle zenginleştirilir. Bu gravürler Sina dağı ve Limnos ile Aynaroz dağını görüntülemektedir. Eser 18. yüzyıl içinde latince, ingilizce ve almancaya, 1953'te bulgarcaya çevrilir. Limnos ve Aynaroz ile ilgili bölümler yunancada bulunmakta, ayrıca Girit ile ilgili bölümlerin yunanca olarak yayınlanması da öngörülmektedir.

 

Belon bir 16. yüzyıl insanı olarak doğanın cazibesine karşı hemen hemen hiç duyarlı olmayan bir pragmatisttir. Kendini tamamen gerçeğin arayışına vermiş bir hümanist gezgin-kâşif in mükemmel örneğini oluşturmaktadır. Belon için gerçek tamamen bitki ve hayvan bilimi konularıyla ilintili olup biriktirdiği özgün bilgiler ilerideki gezginler için (Joseph Pitton de Tournefort'un eseri yayınlanana dek) temel bir el kitabı oluşturur. Belon'dan sonra Joseph Pitton de Tournefort 1700-1702'de Ege adaları ve Anadolu'da seyahat etmiş ve 1717'de yayınlanan seyahatnamesi özellikle yunan adaları betimlemesinde örnek bir eser olmuştu.

 

Belon hümanist bir doğabilimci coşkusuyla bilginin kuramsal çerçevesini terkedip doğa yürüyüşlerini yaparken gezici bir araştırmacı kılığına bürünür ve sabit fikir derecesinde olan bilimsel düşünüş ve yaşama tarzını fanatik bir biçimde gezindirir .

  

Yazan: İoli Vingopoulou

   

From Mademoiselle, November 1960

Karate For Kids

 

Karate for kids classes in Cave Creek, Chandler, Mesa, Glendale, Arizona are taught in a method to develop life skills such as respects, enhanced self-discipline, greater confidence and respect in children. The karate for kids programs with the local ATA martial arts schools doesn’t only teach how to kick and punch. The karate classes will teach kids the valuable life lessons of self-control and the ability to defend themselves. All of the Karate Kids classes teach the attributes necessary to be a confident individual within our community.

 

Our Local ATA Martial Art schools in Cave Creek, Chandler, Mesa, Glendale, Arizona have carefully designed the karate programs for the youth within the community- age appropriate programs that are specifically aimed at the child’s development both physically and mentally. These karate lessons are taught through a top ranked and nationally recognized “Karate For Kids” program, that has a well established training curriculum designed school aged students.

 

bullying seminars, martial arts business coaching mesa karate, chandler karate, cave creek karate,

 

#1 with parents in the ATA Karate Schools in Cave Creek, Chandler, Mesa, Glendale, Arizona is the renowned Karate for Kids character development “ATA Life Skills” program designed for personal Victory in Martial Arts with skills such as perseverance, integrity, courtesy, self-esteem and the respect for others while incorporating social life skills that develops naturally within the group.

 

It is always a good time to start a program at one our three locations as the #1 Karate For Kids schools in Las Vegas and Henderson. Together with kids their own age, every youngster can mature and grow with the self confidence that a karate kids program develops within them.

  

Martial Arts Classes For Women

 

In today’s world of fitness, women are looking for a structured and interesting workout in a manner to stay fit that breaks away from their traditional daily routine. Repeating the same exercise every day can be draining and break ones motivation and is rarely goal oriented. It isn’t the normal daily gym workout. ATA Martial Arts of Cave Creek, Chandler, Mesa, Glendale, Arizona is a training facility that women are finding the variety of goal oriented conditioning that is exciting. While the physical nature of martial arts is rewarding and a personal martial arts victory, it also teaches the self defense and survival tactics that is needed in todays ever changing world.

 

There are many important mental and physical health benefits in our women’s martial art classes in Las Vegas and Henderson. While toning vital muscles and building coordination will enhance self-confidence, awareness and increase cardiovascular is health. Women who Attend ATA karate classes will improve balance, flexibility, increase exercise stamina levels while developing a greater sense of self-esteem, hence the term… “Victory” in Martial Arts.

Martial Arts have been known to provide much needed stress relief, promote self-control, concentration, and boost the ability to remain calm under stress. ATA Martial Arts routines are even helping women keep their memory sharp on a day-to-day basis!

 

Cave Creek, Chandler, Mesa, Glendale, Arizona ATA Martial Arts facilities are the community martial arts experts that provide rigorous karate classes for women of all ages to develop their strength of body and mind.

 

It’s a fact! Women are breaking away from their traditional exercise routines such as gym workouts and finding balance, freedom and motivation at ATA Martial Arts. It’s time for you to experience the benefits of karate classes designed for women with the community Martial Art experts in Las Vegas and Henderson.

   

Adult Martial Arts Classes for Men

 

Martial Arts classes for men in Cave Creek, Chandler, Mesa, Glendale, Arizona is more then just kicking and punching. ATA Karate Classes create a stronger self awareness, enhanced confidence, greater focus, and a true Victory in Martial Arts for men of all ages.

 

In an adult class a karate student will train will practical concepts in a safe, clean and enjoyable facility, while incorporating life skills to de-stress from life’s everyday challenges. Las Vegas ATA Martial Arts and Henderson ATA Martial arts offers three location to serve our community. Learning a skill set that will stick with you for life, no matter what age, allowing you to gain the self confidence desired so that you can feel comfortable with confrontation in any real life situation.

 

As one of the top martial arts training facilities in the community our Martial Arts programs such as Karate for Kids, Taekwondo and MMA and Fitness is a key method of enhancing the body’s functions, including flexibility, coordination, and balance with strength and endurance. Yes! It relieves stress while having some fun as well as meeting new people. As an adult, you do not need to have prior training before you get into a Martial Arts class. ATA Martial Arts has a defined teaching curriculum designed to take each student to the peak of their performance while greatly enhancing their skills creating a personal “Martial Arts Victory”.

    

KRAV MAGA & MMA FITNESS

Krav Maga and ATA’s MMA and athletic training is combined to provide a diverse full body workout while incorporating real life scenario drills for self defense.

This class features a structured curriculum that is in continuous motion utilizing all levels of MMA and Krav Maga skills with self defense drills in a manner to enhance cardio-respiratory for your cardiovascular system. Krav Maga students don’t’ just perform blocks, punches, kicks and movements you would find at a gym to music or in the mirror, students train in an environment that is preparing them for real life conditions.

 

The Krav Maga & MMA Fitness in Cave Creek, Chandler, Mesa, Glendale, Arizona is a true Conditioning Program that specializes in a Total Body Workout that doesn’t feel like to boring fitness class you may have taken before. Krav Maga Conditioning Program brings a fresh experience and keeps each and every student motivated in class on a day to day basis.

With a strong dedication and commitment to the Krav Maga and MMA Fitness Training student, Krav Instructors teach a combination of strength training, combatives, flexibility skills, and workouts with our top notch academy training facility. There is a emphasize on muscular strength and cardiovascular endurance for Krav students in Henderson and Las Vegas while instilling the distinctive awareness and self defense techniques needed for street survival in our ever changing world.

Correct body alignment to maximize efficiency can be key, our team of professional instructors will work on refining Krav Maga technique through exciting repetition drills and training.

All levels of Krav Maga, MMA & Fitness from the beginner to the experienced can train at anyone of our three locations. Call today and don’t delay.

 

www.karatebuilt.com

   

They're taught to tell the truth

They're taught to force a smile

They lead us down the road

But they can only see a mile

We only see what they want us to see

We only see what they want us to see

 

They line us up in uniforms

And tell us not to feel

They'll never be to Heaven

But they tell us that it's real

They only see what they wanna see

They only see what they wanna see

 

We watch them pray down on their knees

'Cause that's the way that they were taught to be

And thanks to them (them), we can be free

Thanks to them (them)We have the key

You'll be you and I'll be me

We have the key

You'll be you and I'll be me

 

They say that they're not puppets

And then we point them to the strings

Convinced us they're together

By the paper and the ring

That they can't see what we want them to see

They just can't see what we want them to see

 

So tell me all your secrets

And I'll tell you all my fears

'Cause if we knock these walls down

We might know why we're here

We watch them pray down on their knees

'Cause that's the way that they were taught to be

And thanks to them (them), we can be free

Thanks to them (them)We have the key

You'll be you and I'll be me

We have the key

 

lyrics from 'the key' Kate McGill

  

Please don't use any of my images on websites, blogs or other media without my explicit written permission. © All rights reserved

    

I taught my SweetCakers how to model a lipstick and nail polish bottle from gumpaste

One thing I have taught Harbie recently is the middle command! It's not 100% reliable and only works indoors where he's not on a lead, although I often do it when I get home from a walk and I'm getting the key out to open the front door. (I check there are no dogs around to distract him first!). Mostly I do this when I'm making sandwiches in the kitchen. This is my view looking down. The inset photo is a treat for sitting nicely! (It's not me giving birth to a dog!!!!)

 

Middle is one of the most useful things that you can teach your dog. It is getting your dog to stand in between your legs, and even move around with you as you walk if you practice!

At first it seems like a really cool trick – and yes, it totally is. However it is also so much more than that! Middle has so many uses and once you start using it yourself, you will find you start to call on it all the time.

A middle for a dog is like a person holding someone’s hand. It can make them feel safe and connected to you. It allows them to communicate with you, that they are perhaps worried or concerned, not feeling entirely secure or even that they just want to be close to you and have fun. (from Boomerang dogs)

Gouache on paper

Yves Smith, Author of "Naked Capitalism" and Ecconed!, writes:

What if Medicine Were Taught Like a Science?

www.nakedcapitalism.com/2022/10/klg-what-if-medicine-were...

We taught a ‘wonderbox’ workshop for lower school students at the Mill Valley Library, on February 16 and 18, during the mid-winter break shared by many schools in the Bay Area.

 

Students learned to create an art ‘wonderbox’ about the Chinese New Year. They started by making a paper lantern and lighting it up with an LED. Then they picked an animal from the Chinese Zodiac, as well as a zodiac wheel and colorful wallpaper, and decorated their box. They brought their characters to life by making the animals move with motors and lighting up their eyes.

 

Here are some of the boxes they created. We were not allowed to take pictures of the children, so you’ll have to imagine the smiles on their faces. :) Students completed their tasks successfully and gained a deeper understanding of art and technology,; they also learned to collaborate and experiment together with different approaches to problem-solving.

 

Many thanks to the wonderful team that made these workshops possible — especially Toni, Geo and Natalina, for their invaluable help in the workshop — and kudos as well to Cynthia, Howard, Jean, Phyllis and Tara for preparing kits and guiding this experiment! These workshops would not be possible without all of your amazing contributions: I feel very lucky to be working with a community that shares this educational vision — and am grateful to all our maker friends who are helping make this happen.

 

We’ll learning a lot from this experiment, which is now taking place in five different schools and libraries in the Bay Area. The results so far are very encouraging: this hands-on combination of art and technology invites students to learn by doing -- in a playful way that engages all their senses and puts them in charge of their own learning. They seem engaged by this approach -- and their curiosity, creativity and enthusiasm are a daily inspiration to me.

 

Read more about this library workshop: bit.ly/workshop-library-feb-2016

 

Watch this video of our first wonderbox workshop: bit.ly/wonderbox-workshop-video-oct-2015

 

Learn more about our ‘maker art’ programs: bit.ly/teaching-maker-art

 

View photos of our 'maker art' programs: bit.ly/maker-art-class-photos

 

Tried institutions of the mind and soul, it only taught me what I should not know. Oh, and the answer, well, who would have guessed could be something as simple as this?

Taught after-school photo camp today, and just for a few minutes, the light was beautiful, so we took turns posing in it.

Gouache, ink on paper

I taught her to sit and wave for her treats:)

jodipaynephotography.zenfolio.com/

My sister taught me how to play with dolls...from the proper way to comb/style doll's hair to how to dress them carefully. She also taught me that I could name my dolls more than Barbie or Ken. I could give them personalities, jobs, little lives.

 

I apparently took this to heart in a way she hadn't anticipated when our "play time" became chronicled in Metro Community's newspaper (which has undergone a few name and technological changes, as you can see), first edited/written by a 10-year-old.

 

Though it's been a while since I created one of these, even after I grew up and held on to the dolls that made us laugh, I couldn't resist "updating" her with the latest from our town whether by pen, typewriter or computer.

 

We found these a few weeks ago as I was unpacking. :)

 

Ratatat/Lisa, thanks for being my newspaper's most dedicated, forced subscriber. I love you!

Yeah, yeah …..

Someone taught me how to dance last night

What a move he was

And someone taught me how to do it right

What a groover he was

He taught me all the steps he knew to rock ‘n roll

I found my sense of rhythm but I lost my self-control

When he said dance little lady , dance

Dance, little lady, dance

You know you’ve got only one chance

So come on, dance, dance , oh!

 

Someone taught me how to move last night

What a looker he was

Someone taught me how to do it right

What a cooker he was

Now we boogie and we bump until we’re fit to trop

And when he gets me going, I don’t want to stop

When he says, dance, little lady, dance

Dance, little lady, dance

You know you’ve only got one chance

So come on, dance, dance, dance, oh!

 

Yeah, yeah!

We boogie and we bump until we’re fit to trop

And when he gets me going, I don’t want to stop

When he says, dance, little lady, dance

Dance, little lady, dance

You know you’ve only got one chance

So come on, dance, dance, dance!

That’s what he told me

Oh, what a mover!

That’s what he told me

Oh, what a groover!

Dance, little lady dance.

 

~ Tina Charles ~

 

Designed and taught by Maria Sinayskaya at the Origami World Marathon 3

 

I really enjoyed the workshop. It' s a pleasure to fold this star. Thank you for plowing another wonderful star from the sky for us, dear Maria!

These are the models that I taught at the Cherry Blossom Festival over the last two weekends. Bulldog Bookmark by Christine Edison, Rabbit by Stephen O'Hanlon, Simple Batman Mask (variation) by Barth Dunkan, Bird with Pocket (color change variation) by Simon Andersen, Magic Star by John Montroll, Gift Box Envelope by Shoko Aoyagi, Modular Flower by Tomoko Fuse, Spiralled Square by Ilan Garibi and Box In a Box by Akiko Yamanashi

Unit: all from square(s)

Paper: plain and patterned kami

Hey SweetCakers

  

I have a new class available for the Christmas season. I will be teaching a cake workshop on how to create this adorable teacup Yorkie popping out of a Christmas gift box overflowing with tissue paper.

  

If you are interested in purchasing this class please follow the link I have provided.

  

December 14th 2014

10am-6pm

Class is located in Brampton, Ontario, Canada

  

Class cost is $100 and students are required to bring their own tools and materials.

  

I do not have a picture of the full cake display as I have not created it yet.....but the picture below is exactly what the dog will look like.

  

The rest of the presentation will include a paneled gift box, gum paste tissue paper, dog bone with bow, carpeted cake board treatment, and so much more!!

  

store2774017.ecwid.com/#!/Cake-workshops-taught-by-Andrea...

  

Hope to see you there!!

Andrea Sullivan