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Galería de TESTAMENT – South American Tour 2011
[16.08.2011] - Teatro Caupolicán
Foto por Roberto Vergara
Santiago - Chile
===General information=== Robinia pseudoacacia, commonly known in its native territory as black locust, is a medium-sized deciduous tree native to the southeastern United States. It has been widely planted and naturalised elsewhere in temperate North America, Europe, Southern Africa and Asia and is considered an invasive species in some areas. Another common name is false acacia a literal translation of the specific name (pseudo meaning fake or false and acacia referring to the genus of plants with the same name.) It was introduced into Britain in 1636. The name 'locust' is said to have been given to Robinia by Jesuit missionaries, who fancied that this was the tree that supported St. John in the wilderness, but it is native only to North America. The locust tree of Spain (Ceratonia siliqua or carob tree), which is also native to Syria and the entire Mediterranean basin, is supposed to be the true locust of the New Testament. Robinia is now a North American genus, but traces of it are found in the Eocene and Miocene rocks of Europe. Black locust reaches a typical height of 40–100 feet (12–30 m) with a diameter of 2–4 feet (0.61–1.22 m).[12] Exceptionally, it may grow up to 52 metres (171 ft) tall[13] and 1.6 metres (5.2 ft) diameter in very old trees. It is a very upright tree with a straight trunk and narrow crown which grows scraggly with age.[5] The dark blue-green compound leaves with a contrasting lighter underside give this tree a beautiful appearance in the wind and contribute to its grace. Black locust is a shade intolerant species and therefore is typical of young woodlands and disturbed areas where sunlight is plentiful and the soil is dry. In this sense, black locust can often grow as a weed tree. It also often spreads by underground shoots or suckers which contribute to the weedy character of this species. Young trees are often spiny, however, mature trees often lack spines. In the early summer black locust flowers; the flowers are large and appear in large, intensely fragrant (reminiscent of orange blossoms), clusters. The leaflets fold together in wet weather and at night (nyctinasty) as some change of position at night is a habit of the entire leguminous family. Black locust produces both sexually via flowers, and asexually via root suckers. The flowers are pollinated by insects, primarily by Hymenopteran insects. The physical construction of the flower separates the male and female parts so that self-pollination will not typically occur. The seedlings grow rapidly but they have a thick seed coat which means that not all seeds will germinate. The seed coat can be weakened via hot water, sulfuric acid, or be mechanically scarified and this will allow a greater quantity of the seeds to grow. The seeds are produced in good crops every year or every-other year. Root suckers are an important method of local reproduction of this tree. The roots may grow suckers after damage (by being hit with a lawn mower or otherwise damaged) or after no damage at all. The suckers are stems which grow from the roots, directly into the air and may grow into full trees. The main trunk also has the capability to grow sprouts and will do so after being cut down. This makes removal of black locust difficult as the suckers need to be continually removed from both the trunk and roots or the tree will regrow. This is considered an asexual form or reproduction. The suckers allow black locust to grow into colonies which often exclude other species. These colonies may form dense thickets which shade out competition The bark, leaves, and wood are toxic to both humans and livestock. Important constituents of the plant are the toxalbumin robin, which loses its toxicity when heated, and robinin, a nontoxic glucoside Horses that consume the plant show signs of anorexia, depression, incontinence, colic, weakness, and cardiac arrhythmia. Symptoms usually occur about 1 hour following consumption, and immediate veterinary attention is required. In Romania the flowers are sometimes used to produce a sweet and perfumed jam. This means manual harvesting of flowers, eliminating the seeds and boiling the petals with sugar, in certain proportions, to obtain a light sweet and delicate perfume jam. ===Common names=== false acacia locust tree ===*Useful websites=== ift.tt/1XlSwFF ift.tt/2LN9TNR ift.tt/2JBYKCJ ift.tt/2HOIx7J ===Scientific classification=== Kingdom: Plantae (unranked): Angiosperms (unranked): Eudicots (unranked): Rosids Order: Fabales Family: Fabaceae Subfamily: Faboideae Tribe: Robinieae Genus: Robinia Species: R. pseudoacacia *Information sourced from the above websites
Testament perform tracks from their two classic albums 'The Legacy' and 'The New Order' at the Islington Academy in London, 25th March 2009
Canadian leading actor, Seana McKenna, stars as Mary, the mother of Jesus in Colm Toibin’s fiercely lyrical solo play, Testament, playing at A.C.T.’s Geary Theater through November 23, 2014. Photo by Kevin Berne
serie de dibujos hechos con tinta china y aerosol sobre papel (de nuevo testamento biblico), referenciado de toda esa "anti" estética punkera a través de estos años,haciendo un ejercicio de vida añadiendo todo lo que esta música me ha ofrecido musical y visualmente; muchas de estas imagenes son extraídas de caratulas de cds, pequeños libros e imágenes que veo por ahi. Y aquí las dibujo de manera que tengan un lineamiento o un recorrido visual
www.youtube.com/watch?v=ScxR7ekHj84
SACRIFICIO PUNK (escuador) - LA ENERGÍA DEL PUNK
There is nary a manger scene in the world today that doesn’t feature a donkey - - the one that Mary rode in on. Only, nowhere in the New Testament are we told that Mary actually rode into a Bethlehem on a donkey! This is an instance where tradition has replaced fact, and one may wonder how that tradition came about!
It is possible that whoever started the “Mary riding a donkey” tradition combined two of the prophecies concerning the coming of the Messiah. Micah 5:2 says, “”But you, Bethlehem Eprathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be the Ruler in Israel.” In Zechariah 9:9 we are told, “Rejoice greatly, O Daughter of Zion! Shout, daughter of Jerusalem! See, your king [the Messiah] comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.”
While Jesus did not ride into Bethlehem, albeit via his mother, on a donkey, He did, ride into Jerusalem on one! The choice of beast is important to the over-all story of His entries into Jerusalem. By riding in on a donkey He showed His humility, the fact that He was, in fact, a “common man.”
In Revelation we are told that Jesus shall enter Jerusalem again - - riding on a white horse - - the steed of a victorious conqueror. In New Testament times, Roman generals rode into their conquered cities in chariots drawn by white horses. The color of His horse implies both purity and victory - attributes always associated with our Lord and Savior!
Knowing the circumstances under which the Lord will enter into Jerusalem again, makes it imperative that we follow the directives of Psalm 122:6 and pray for the peace of Jerusalem - - each and every day!
For more on this story, visit: Jerusalem Prayer Team Articles Page.
LIKE and SHARE this story to encourage others to pray for peace in Jerusalem, and leave your own PRAYERS and COMMENTS below.
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This image is copyright © Silvia Paveri. All right reserved. This photo must not be used under ANY circumstances without written consent.
Questa immagine è protetta da copyright © Silvia Paveri. Tutti i diritto sono riservati. L'immagine non deve essere utilizzata in nessun caso senza autorizzazione scritta dell'autore.
This image is copyright © Silvia Paveri. All right reserved. This photo must not be used under ANY circumstances without written consent.
Questa immagine è protetta da copyright © Silvia Paveri. Tutti i diritto sono riservati. L'immagine non deve essere utilizzata in nessun caso senza autorizzazione scritta dell'autore.
Georgia’s “Little Grand Canyon” is a testament to the power of man’s influence on the land. Massive gullies as deep as 150 feet were caused simply by poor farming practices during the 1800s, yet today they make some of the prettiest photographs within the state.
Behind the scenes during filming in Oxford. Old bicycles used as props. Radcliffe Square.
Rolleiflex SL66
80/2.8 Zeiss Planar
Ilford FP4 (expired 1994)
Rated @ ISO 100
Processed in Kodak HC110 1+31 for 12mins
Calle Larga XXII Marzo in Venice
Calle Larga XXII Marzo near St Mark’s Square is the preferred street by lovers for luxury shopping, as it boasts the most important boutiques of Venice. Its name is linked to a very significant date in the history of the city: March 22, 1848. For many years the city of Venice was under the strongly anti-liberal Austrian rule.
The Chiesa di San Moisè (or San Moisè Profeta) is a church in Venice, northern Italy, built initially in the 8th century. It is dedicated to Moses as, like the Byzantines, the Venetians tended to canonise Old Testament prophets. It also honors Moisè Venier, who paid for it to be rebuilt in the 9th century.
The elaborate Baroque facade, dating from 1668, is covered in carvings. Some of its sculptures are generally attributed to Heinrich Meyring. It is attributed to Alessandro Tremignon, with patronage by Vincenzo Fini, whose bust is found over the entry door. Statues in public spaces were forbidden in Venice. By putting his bust on the facade of a church, he could circumvent this ordinance and, like a rich parvenu, show off with his wealth and his only just acquired title of nobility.
The interior is dominated by Meyring's huge and mannered sculptural set piece and altarpiece, depiction Mount Sinai with Moses receiving the Tablets, created by Tremignon and Meyring. Behind it is a canvas by Michelangelo Morlaiter. It also has a Washing of Christ's Feet by Tintoretto, and a Last Supper by Palma il Giovane. A Deposition was painted in 1636 by Niccolò Roccatagliata in collaboration with Sebastiano.
John Law, originator of the Mississippi Scheme, is buried in the church.
San Moisè is the parish church of one of the parishes in the Vicariate of San Marco-Castello. The other churches within the parish are Santa Maria Zobenigo, San Fantin, Santa Croce degli Armeni and the Basilica of San Marco itself.
This is for my partner, Ruby 0042 for the NSFW swap on Phat Quarter.
I knew I couldn't 'out-porn' her or Johnny Murder, so I decided to go old school erotica...Old Testament erotica to be exact.
This is my version of a 1945 block print by Valenti Angelo I found on line when I searched for Images depicting The Song of Songs (Solomon's Song) from the Bible.
I thought it was lovely, so this became my swap project. Don't peek, Ruby...it's in the mail!
Gouache on board. Jewish Museum, New York (Gift of the heirs of Jacob Schiff)
The paintings were reproduced in "La Sainte Bible : Ancien Testament . . . / Compositions par J.-James Tissot"; with preface by A. D. Sertillanges, introduction by M. de Brunoff and the French version of L. J. Lemaistre de Saci. (Sertillanges, Antonin Gilbert 1863-1948; Le Maistre de Sacy, Isaac-Louis, 1613-1684) 2 vols.: illus., plates: 4to. 40 plates, 360 illustrations to text, by James Tissot. Paris: M. de Brunoff & Cie, 1904. (Jacques-Joseph Tissot, French, 1836-1902.)
The edition contains 360 mounted colour, b/w, and duo-tone illustrations in the text and 40 plates in three states, sepia-tone, partly hand-coloured, and finished coloured state. The plates are protected with captioned tissue-guards. The paper size is 15 3/4 x 13 ins; image size varies (c 8 1/2 x 5 1/2 ins).
Illustration was completed after Tissot's death in 1902 by Henri Bellery-Desfontaines, Auguste François Gorguet, Charles Hoffbauer, Louis van Parys, Michel Simonidy and Georges Bertin Scott.
Of the 561 copies printed, the John Rylands Library (Manchester) copy is an "exemplaire unique". As well as the triple set of the large plates in various states, and a series of proofs before letters of the illustrations appearing in the text, it contains a water colour drawing by Tissot ("Joseph presents his father Jacob to Pharaoh"), his original pen and ink sketches for this work, and an autograph letter by him.
Photos by Philip De Vere: Tissot in Brunoff at John Rylands www.amazon.co.uk/clouddrive/share/kq7jBR4DkA1VIbQ5isRelyH...
Illustration from "La Sainte Bible : Ancien Testament . . . / Compositions par J.-James Tissot"; with preface by Antonin Gilbert Sertillanges (1863-1948), introduction by Maurice de Brunoff (1861-1937) and the translation into French of Isaac-Louis Lemaistre de Saci (1613-1684). 2 volumes. Paris: M. de Brunoff & Cie, 1904. The illustrations were originated by James Tissot (1836-1902) who sketched as he read Scripture.
The edition, of which 561 copies were printed, contains 360 mounted colour, black-and-white and duo-tone illustrations in the text and 40 plates in three states: sepia-tone, partly hand-coloured, and finished coloured state. The plates are protected with captioned tissue-guards. The paper size is 15.75 x 13 ins; image size varies (circa 8.5 x 5.5 ins).
The paintings for all 400 Illustrations were based exclusively on the complete sketches (the inspiration being entirely Tissot's). The first 200 illustrations covering the Book of Genesis through to the story of Jephthah's daughter in the Book of Judges were painted by Tissot. The last remaining 200 illustrations were painted after Tissot's death in 1902 by Henri Bellery-Desfontaines, Auguste François Gorguet, Charles Hoffbauer, Louis van Parys, Michel Simonidy and Georges Bertin Scott.
Photos by Philip De Vere: Tissot in Brunoff at John Rylands www.amazon.co.uk/clouddrive/share/kq7jBR4DkA1VIbQ5isRelyH...
10 magnificent painted glass windows depict scenes from the New Testament. (not all shown here)
Glass painted by Price between 1719-21 to the designs of Francisco Slater. The windows were originally made for the Duke of Chandos's chapel at Canons, Edgware and along with the church's Italian ceiling paintings were bought by Lord Foley when that estate was dismantled in 1747 and reused for his new church at Great Witley.
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Originally edited and posted for the GWUK group.
The "Seven Sleepers" were seven young men who had been walled up in a cave during the persecutions under Decius (c.250). They fell asleep, miraculously waking up around 435 in the time of Theodosius II.
The seven men wandered into the city of Ephesus, amazed at all the churches and the freedom of worship for Christians. The Sleepers later died naturally (and permanently) and were buried in the cave in which they had slept.
The miracle was apparently first described by Bishop Stephen of Ephesus (448-51). It seems to have been immediately accepted, perhaps in part because of its usefulness for a current Origenist controversy having to do with the resurrection of the body. Interestingly, the Seven Sleepers also appear in the Qur'an (Koran); in this version, the boys are accompanied by a dog (Sura 18).
The grotto associated with the Seven Sleepers, located on the eastern slope of Panayirdag hill, became a highly venerated site and a major place of pilgrimage from the 5th to 15th centuries. Many people were buried in the grotto with the Sleepers. A brick church was built above the seven original tombs, with mosaic floors and marble revetments. A large, domed mausoleum was added to the cave in the 6th century.
Excavations were carried out in the Grotto of the Seven Sleepers between 1927 and 1930. Intriguingly, the archaeologists discovered that the cave complex predates the legend by several centuries. An abundance of lamps found in the Grotto date from before the 5th century, and not all of them are Christian.
One of the most interesting aspects of the Grotto is the treasure trove of terracota lamps that was discovered inside. They date primarily to the 4th and 5th centuries. Most of the lamps are decorated with a cross; others bear scenes from the Old Testament popular with Christians, such as Adam and Eve, Abraham and Isaac, and Daniel in the lions’ den. There are also a wide variety of secular scenes, such as fishermen and theatre performances.
But alongside these are pagan religious scenes such as Hercules and the lion, Zeus and Aphrodite, pictures of temple facades, and the head of the god Attis
Today, the Crawley Action Group of the Bible Society held a Bible "Readathon" at Elim Trinity Church in Ifield. Between 10am and 4pm we read John, Acts, Romans and 1 Thessalonians which is about a third of the New Testament. It would take over 16 hours to read the whole of the New Testament – 72 hours for the whole Bible.
I borrowed a large copy of the New International Version from St Mary's church in Southgate as they don't have one at Elim but plenty of these New Testaments. These are 2011 editions and so are slightly different from the large one which was published in 1979. One noticeable difference is that "brothers" has been changed to "brothers and sisters" in some instances.