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Book of Genesis...Tree of the knowledge of good and evil...Enlightenment is the "full comprehension of a situation". by Hughes Songe

"The Book of Genesis" redirects here. For the comics, see The Book of Genesis (comics).

The Creation of Man by Ephraim Moses Lilien, 1903.

Jacob flees Laban by Charles Foster, 1897.

Joshua 1:1 as recorded in the Aleppo Codex

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The Book of Genesis,[a] the first book of the Hebrew Bible and the Old Testament,[1] is Judaism's account of the creation of the world and the origins of the Jewish people.[2]

It is divisible into two parts, the primeval history (chapters 1–11) and the ancestral history (chapters 12–50).[3] The primeval history sets out the author's (or authors') concepts of the nature of the deity and of humankind's relationship with its maker: God creates a world which is good and fit for mankind, but when man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to reestablish the relationship between man and God.[4] The ancestral history (chapters 12–50) tells of the prehistory of Israel, God's chosen people.[5] At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob).[6]

In Judaism, the theological importance of Genesis centers on the covenants linking God to his chosen people and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.

Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus, Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC.[7][8]

Contents

1Structure

2Summary

3Composition

3.1Title and textual witnesses

3.2Origins

3.3Genre

4Themes

4.1Promises to the ancestors

4.2God's chosen people

5Judaism's weekly Torah portions

6See also

7Notes

8References

9Bibliography

9.1Commentaries on Genesis

9.2General

10External links

Structure[edit]

Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are the generations," with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals—Noah, the "sons of Noah", Shem, etc., down to Jacob.[9] It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1–11) and a "patriarchal history" (chapters 12–50).[10][b] While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book.[11] The "primeval history" has a symmetrical structure hinging on chapters 6–9, the flood story, with the events before the flood mirrored by the events after;[12] the "ancestral history" is structured around the three patriarchs Abraham, Jacob and Joseph.[13] (The stories of Isaac do not make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and Jacob.)[14]

Summary[edit]

See also: Primeval history and Patriarchal age

The Creation of Adam by Michelangelo, 1512.

God creates the world in six days and consecrates the seventh as a day of rest. God creates the first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a deceptive creature or trickster, entices Eve into eating it against God's wishes, and she entices Adam, whereupon God throws them out and curses them—Adam to getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the fall of humanity. Eve bears two sons, Cain and Abel. Cain kills Abel after God accepts Abel's offering but not Cain's. God then curses Cain. Eve bears another son, Seth, to take Abel's place.

After many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by human sin and Nephilim, and God determines to wipe out humanity. First, he instructs the righteous Noah and his family to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy the world with water again, using the rainbow as a symbol of his promise. God sees mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with many languages and sets them apart with confusion.

God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. There, God makes a covenant with Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for four hundred years, after which they will inherit the land "from the river of Egypt to the great river, the river Euphrates". Abram's name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is instituted as the sign of the covenant. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife. Through Hagar, Abraham fathers Ishmael.

God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests and gets God to agree not to destroy the cities for the sake of ten righteous men. Angels save Abraham's nephew Lot and his family, but his wife looks back on the destruction against their command and turns into a pillar of salt. Lot's daughters, concerned that they are fugitives who will never find husbands, get him drunk to become pregnant by him, and give birth to the ancestors of the Moabites and Ammonites.

Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her, and he obeys. God sends Sarah a son whom she will name Isaac; through him will be the establishment of the covenant. Sarah drives Ishmael and his mother Hagar out into the wilderness, but God saves them and promises to make Ishmael a great nation.

The Angel Hinders the Offering of Isaac (Rembrandt, 1635)

God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him numberless descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself, Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays him to rest in Hebron.

Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel, and a daughter, Dinah.

Joseph, Jacob's favorite son, makes his brothers jealous and they sell him into slavery in Egypt. Joseph prospers, after hardship, with God's guidance of interpreting Pharaoh's dream of upcoming famine. He is then reunited with his father and brothers, who fail to recognize him, and plead for food. After much manipulation, he reveals himself and lets them and their households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to an old age and exhorts his brethren, if God should lead them out of the country, to take his bones with them.

Composition[edit]

Abram's Journey from Ur to Canaan (József Molnár, 1850)

Title and textual witnesses[edit]

Genesis takes its Hebrew title from the first word of the first sentence, Bereshit, meaning "In [the] beginning [of]"; in the Greek Septuagint it was called Genesis, from the phrase "the generations of heaven and earth".[15] There are four major textual witnesses to the book: the Masoretic Text, the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The Qumran group provides the oldest manuscripts but covers only a small proportion of the book; in general, the Masoretic Text is well preserved and reliable, but there are many individual instances where the other versions preserve a superior reading.[16]

Origins[edit]

Main article: Composition of the Torah

For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors.[17] Since the 1970s there has been a revolution leading scholars to view the Elohist source as no more than a variation on the Yahwist, and the Priestly source as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis.)[18]

Scholars use examples of repeated and duplicate stories to identify the separate sources. In Genesis these include three different accounts of a Patriarch claiming that his wife was his sister, the two creation stories, and the two versions of Abraham sending Hagar and Ishmael into the desert.[19]

This leaves the question of when these works were created. Scholars in the first half of the 20th century came to the conclusion that the Yahwist is a product of the monarchic period, specifically at the court of Solomon, 10th century BC, and the Priestly work in the middle of the 5th century BC (with claims that the author is Ezra), but more recent thinking is that the Yahwist is from either just before or during the Babylonian exile of the 6th century BC, and the Priestly final edition was made late in the Exilic period or soon after.[8]

As for why the book was created, a theory which has gained considerable interest, although still controversial is "Persian imperial authorisation". This proposes that the Persians of the Achaemenid Empire, after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Temple and who traced their origin to Moses and the wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text.[20]

Genre[edit]

Genesis is perhaps best seen as an example of a creation myth, a type of literature telling of the first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities and so forth.[21] The most notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth, legend, and facts.[22] Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated.[23] Ska also points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to reconcile and unite the various factions within Israel itself.[23]

Themes[edit]

Joseph Recognized by His Brothers (Léon Pierre Urban Bourgeois, 1863)

Promises to the ancestors[edit]

In 1978 David Clines published his influential The Theme of the Pentateuch – influential because he was one of the first to take up the question of the theme of the entire five books. Clines' conclusion was that the overall theme is "the partial fulfillment – which implies also the partial nonfulfillment – of the promise to or blessing of the Patriarchs". (By calling the fulfillment "partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are still outside Canaan).[24]

The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded).[25] Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations.[26] (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future.[27] God tells the patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew Bible means agreement to the promissory relationship, not a body of belief).[28]

The promise itself has three parts: offspring, blessings, and land.[29] The fulfilment of the promise to each patriarch depends on having a male heir, and the story is constantly complicated by the fact that each prospective mother – Sarah, Rebekah and Rachel – is barren. The ancestors, however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises attains a more rich fulfillment, until through Joseph "all the world" attains salvation from famine,[30] and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled.[25]

God's chosen people[edit]

Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive the analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources.[31] The problem lies in finding a way to unite the patriarchal theme of divine promise to the stories of Genesis 1–11 (the primeval history) with their theme of God's forgiveness in the face of man's evil nature.[32][33] One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from mankind:[33] God creates the world and mankind, mankind rebels, and God "elects" (chooses) Abraham.[6]

To this basic plot (which comes from the Yahwist) the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which does not appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. A great leader mediates each covenant (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses).[6]

Judaism's weekly Torah portions[edit]

Main article: Weekly Torah portion

First Day of Creation (from the 1493 Nuremberg Chronicle)

Bereshit, on Genesis 1–6: Creation, Eden, Adam and Eve, Cain and Abel, Lamech, wickedness

Noach, on Genesis 6–11: Noah's Ark, the Flood, Noah's drunkenness, the Tower of Babel

Lech-Lecha, on Genesis 12–17: Abraham, Sarah, Lot, covenant, Hagar and Ishmael, circumcision

Vayeira, on Genesis 18–22: Abraham's visitors, Sodomites, Lot's visitors and flight, Hagar expelled, binding of Isaac

Chayei Sarah, on Genesis 23–25: Sarah buried, Rebekah for Isaac

Toledot, on Genesis 25–28: Esau and Jacob, Esau's birthright, Isaac's blessing

Vayetze, on Genesis 28–32: Jacob flees, Rachel, Leah, Laban, Jacob's children and departure

Vayishlach, on Genesis 32–36: Jacob's reunion with Esau, the rape of Dinah

Vayeshev, on Genesis 37–40: Joseph's dreams, coat, and slavery, Judah with Tamar, Joseph and Potiphar

Miketz, on Genesis 41–44: Pharaoh's dream, Joseph in government, Joseph's brothers visit Egypt

Vayigash, on Genesis 44–47: Joseph reveals himself, Jacob moves to Egypt

Vaychi, on Genesis 47–50: Jacob's blessings, death of Jacob and of Joseph

See also[edit]

Adam and Eve (Latter Day Saint movement)

Dream of the Rood

Enlightenment (spiritual)

Original sin

References[edit]

^ Jump up to: a b Gordon, Cyrus H.; Rendsburg, Gary A. (1997). The Bible and the ancient Near East (4th ed.). New York: W.W. Norton & Co. p. 36. ISBN 978-0-393-31689-6.

^ Harry Orlinsky's notes to the NJPS Torah.

^ Wyatt, Nicolas (2001). Space and Time in the Religious Life of the Near East. A&C Black. p. 244. ISBN 978-0-567-04942-1.

^ Alter 2004, p. 21.

^ Rashi to Genesis 2:25

^ Ramban to Genesis 3:6

^ Ginzberg, Louis, The Legends of the Jews, Vol. I: The Fall of Man, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9

^ Bereishit Rabbah 19: 5

^ Epistle 26, Lessons in Tanya, Igeret HaKodesh

^ ch. 22, Tanya, Likutei Amarim

^ ch. 37, Lessons in Tanya, Likutei Amarim

^ Torah Ohr 3c

^ Torat Chaim Bereishit 30a

^ Bereishit Rabbah 19:7

^ Ramban to Genesis 3:8

^ Augustine, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 4.8; Bibliothèque Augustinniene 49, 20

^ Augustine of Hippo, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 6.12 and 13.28, Bibliothèque Augustinniene 49,28 and 50-52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371-372 [v. 26-31;1-36]; De natura boni 34-35; CSEL 25, 872; PL 42, 551-572

^ "The City of God (Book XIII), Chapter 14". Newadvent.org. Retrieved 2014-02-07.

^ Adams, Cecil (2006-11-24). "The Straight Dope: Was the forbidden fruit in the Garden of Eden an apple?". The Straight Dope. Creative Loafing Media, Inc. Retrieved 2008-10-06.

^ Qur'an 20:120

^ Qur'an 14:24

^ Qur'an 20:120

^ "ورق".

^ Qur'an 7:19

^ Qur'an 7:23

^ Qur'an 2:37

^ Mitchell, T.C. (2004). The Bible in the British Museum : interpreting the evidence (New ed.). New York: Paulist Press. p. 24. ISBN 9780809142927.

^ The British Museum. "'Adam and Eve' cylinder seal". Google Cultural Institute. Retrieved 2017-04-06.

Bibliography[edit]

Alter, Robert. A translation with commentary (2004). The five books of Moses. New York: W.W. Norton. ISBN 0-393-33393-0.

Knight, Douglas (1990). Watson E. Mills (ed.). Mercer dictionary of the Bible (2d corr. print. ed.). Macon, GA: Mercer University Press. ISBN 0-86554-402-6.

Media related to Tree of the knowledge of good and evil at Wikimedia Commons

en.wikipedia.org/wiki/Tree_of_the_knowledge_of_good_and_evil

Testament by Stephen J Pollard (Loud Music Nature Lover)

6 1

Such a thrill to see Testament again in concert. The guys put on a good show.

¡Qué emoción ver a Testament nuevamente en concierto. Los muchachos dieron buen espectáculo!

Rupert Everett and Colin Firth in Another Country (1984) by Truus, Bob & Jan too!

French postcard by Editions Mercuri, no. 634. Spanish poster for Another Country (Marek Kanievska, 1984).

British actor Rupert Everett (1959) grew up in privileged circumstances, but the wry, sometimes arrogant intellectual was a rebel from the very beginning. He had his breakthrough in Another Country (1984) as an openly gay student at an English public school in the 1930s. He has since appeared in many other films including The Comfort of Strangers (1990), My Best Friend's Wedding (1997) and An Ideal Husband (1999).

Rupert James Hector Everett was born in Burnham Deepdale, Great Britain to Major Anthony Michael Everett and his wife Sara née Maclean. He has a brother, Simon Anthony Cunningham Everett. Everett was brought up as a Roman Catholic. From the age of seven, Everett was educated at Farleigh School, Hampshire, and from the age of thirteen was educated by Benedictine monks at Ampleforth College, Yorkshire. At this prestigious Roman Catholic public school. he trained classically on the piano. He dropped out of school at 16 and ran away to London to become an actor. In order to support himself, he worked as a male prostitute for drugs and money. After being dismissed from the Central School of Speech and Drama ((University of London) for clashing with his teachers, he travelled to Scotland and got a job at the avant-garde Citizens' Theatre in Glasgow. Everett's break came in 1981 at the Greenwich Theatre and later West End production of 'Another Country', playing a gay schoolboy opposite Kenneth Branagh. His character, Guy Bennett, is based on the double agent Guy Burgess. The play was filmed, Another Country (Marek Kanievska, 1984) with Cary Elwes and Colin Firth. Brian J. Dillard at AllMovie: “Rupert Everett and Colin Firth give strong, economical performances as the homosexual dandy and the fervent Marxist who, for different reasons, chafe at the restrictions of their society. Both characters are callow and self-absorbed, but Firth's principled thinker and Everett's ambitious romantic undergo subtle transformations that make them ultimately sympathetic.” He followed on with Dance With a Stranger (Mike Newell, 1985), based on the true story of Ruth Ellis (Portrayed by Miranda Richardson), the last woman to be executed in England. In Italy, he starred in the Gabriel Garcia Marquez adaptation Cronaca di una morte annunciata/ Chronicle of a Death Foretold (Francesco Ros, 1987i) with Ornella Muti. Everett began to develop a promising film career until he co-starred with Bob Dylan in the huge flop Hearts of Fire (Richard Marquand, 1987). Around the same time, Everett recorded and released an album of pop songs entitled Generation of Loneliness. Despite being managed by the largely successful pop svengali Simon Napier-Bell (who steered Wham! to international fame), the public didn't take to his change in direction. The shift was short-lived, and he would only return to pop indirectly by providing backing vocals for his friend Madonna on her 1999 cover of 'American Pie' and on the track 'They Can't Take That Away from Me' on Robbie Williams' 'Swing When You're Winning' in 2001. Following this flop, Everett disappeared for a while, taking up residence in Paris and writing a semi-autobiographical novel, 'Hello, Darling, Are You Working?'. He also came out as gay.

Rupert Everett returned to the screen opposite Christopher Walken and Helen Mirren in The Comfort of Strangers (Paul Schrader, 1990). He was successful as the fat and lazy Prince of Wales (the later George IV) in The Madness of King George (Nicholas Hytner, 1994), and appeared among the all star cast of Prêt-à-Porter (Robert Altman, 1994). The Italian comics character Dylan Dog, created by Tiziano Sclavi, is graphically inspired by him. Everett appeared in a film adaptation, Dellamorte Dellamore/Cemetery Man (Michele Soavi, 1994) as a killer of zombies. In 1995 he released a second novel, 'The Hairdressers of St. Tropez'. His film career was revitalized by his award-winning performance in the comedy My Best Friend's Wedding (P.J. Hogan, 1997), playing Julia Roberts's gay friend. Robert Firsching at AllMovie: “Rupert Everett is terrific as Roberts' gay confidant, and there are some surprising scenes, including a woman with her tongue stuck to an ice sculpture in a most untoward location. It was a huge hit at the box office, with enough genuine romance to satisfy purists and enough bite for those with a slightly different attitude.”Everett has since appeared in a number of high-profile film roles, including as Christopher Marlowe in Shakespeare in Love (John Madden, 1998), Lord Arthur Goring in An Ideal Husband (Oliver Parker, 1999) and Oberon in A Midsummer Night's Dream (Michael Hoffman, 1999). In 1999, he also played Madonna's best friend in The Next Best Thing (John Schlesinger. 1999), and the villainous Sanford Scolex/Dr. Claw in Disney's Inspector Gadget (David Kellogg, 1999) with Matthew Broderick.

Rupert Everett became a Vanity Fair contributing editor and wrote a film screenplay on playwright Oscar Wilde's final years. He also appeared in another film adaptation of a Wilde play, The Importance of Being Earnest (Oliver Parker, 2002) with Colin Firth. Later roles include his royal portrayals in To Kill a King (Mike Barker, 2003) and Stage Beauty (Richard Eyre, 2004), In 2006, he published a memoir, 'Red Carpets and Other Banana Skins', in which he revealed he had a six-year affair with British television presenter Paula Yates. Since then, Everett lead the 2007 Sydney Gay and Lesbian Mardi Gras, played a double role in the film St. Trinian's (Oliver Parker, Barnaby Thompson, 2007) and the sequel St Trinian's 2: The Legend of Fritton's Gold (Oliver Parker, Barnaby Thompson, 2009), and has appeared several times on TV, causing regularly some outrage. In recent years, Everett has returned to his acting roots appearing in several theatre productions; He made his Broadway debut in 2009 in the Noël Coward play 'Blithe Spirit', starring alongside Angela Lansbury. During the summer of 2010, he played in a revival of 'Pygmalion' as Professor Henry Higgins at the Chichester Festival Theatre and reprised this role in 2011, at the Garrick Theatre in London's West End, starring alongside Diana Rigg as Higgins's mother and Kara Tointon as Eliza.

Rupert Everett went on to play Oscar Wilde in 'The Judas Kiss' in 2013 and was about to play George on Broadway in 'Who's Afraid of Virginia Woolf?' when the play closed before it officially opened due to the COVID pandemic in 2020. On TV, he played the effortlessly suave Sherlock Holmes in Sherlock Holmes and the Case of the Silk Stocking (Simon Cellan Jones, 2004), the Marquis de Feron in the British series The Musketeers (2016) and Carroll Quinn in a second British series Adult Material (Dawn Shadforth, 2020). Known for his aloof handsomeness and often smug, piss-elegant characters, he engagingly portrayed a jet-setter in the contemporary film People (Fabien Onteniente, 2004); provided the voice of the unprincely Prince Charming in the animated features Shrek 2 (Andrew Adamson, Kelly Asbury, Conrad Vernon, 2004) and Shrek the Third (Chris Miller, Raman Hui, 2007); played a British defector opposite Sharon Stone in the romantic thriller A Different Loyalty (Marek Kanievska, 2004) and a millionaire playboy involved in a hit-and-run in Separate Lies (Julian Fellowes, 2005). He also has a part in the comedy film Wild Target (Jonathan Lynn, 2010), starring Bill Nighy, and the comedy Hysteria (Tanya Wexler, 2011) about the first vibrator. He appeared as King George VI (father of Queen Elizabeth) opposite Emily Watson's Queen Mum in the romantic dramedy A Royal Night Out (Julian Jarrold, 2015). He also played a monsignor in Altamira (Hugh Hudson, 2016) opposite Antonio Banderas. He wrote and directed The Happy Prince (Rupert Everett, 2018), in which he also starred as tortured gay playwright Oscar Wilde during his last days. His co-star was Colin Firth, the co-star of his film debut, Another Country. Although Rupert Everett urged in 2009 gay stars not to 'come out' and to keep their sexuality a secret as it could end their film career’, he himself is a living testament disproving the theory that a truly talented and successful romantic leading man cannot survive the career-killing stigma of being openly gay.

Sources: Brian J. Dillard (AllMovie), Gary Brumburgh (IMDb), Wikipedia, and IMDb.

And, please check out our blog European Film Star Postcards.

CLAUSTRE DE SANT PERE DE GALLIGANTS by Flora Genoher

11 42

Girona. Monestir de Sant Pere de Galligants

La construcció del monestir es va iniciar quan Ramon Borrell va vendre a l'abat al 992 el domini sobre el barri de Sant Pere. A l'any següent, el cenobi va rebre una important donació del testament del mateix comte. El control dels abats sobre el barri va finalitzar en el 1339 quan Pere III va recuperar els drets reals.

A l'any 1117, Ramon Berenguer III va unir Sant Pere amb el monestir francès de Santa Maria de la Grassa encara que va seguir conservat abat propi. Encara que la unió va continuar, un segle més tard era merament nominal.

No va ser mai una gran abadia. La comunitat estava composta per l'abat, sis monjos i sis clergues. Encara que era la parròquia del barri de Sant Pere, la propera església de Sant Nicolau realitzava aquestes funcions. En Sant Pere únicament tenien lloc els baptismes.

A partir del segle XV l'activitat del monestir va començar a decaure. L'any 1592, recuperada la seva independència respecte del monestir de la Grassa, va quedar unit als monestirs de Sant Miquel de Cruïlles i el de Sant Miquel de Fluvià que també es trobaven en decadència. La unió no va servir per a incrementar l'activitat monàstica en cap dels tres cenobis. Sant Pere contava al 1835, data en la qual es va produir la seva exclaustració, amb un abat i quatre monjos. Des del 1931 és monument historicoartístic.

ca.wikipedia.org/wiki/Sant_Pere_de_Galligants

La construcción del monasterio se inició cuando Ramón Borrell vendió al abad en 992 el dominio sobre el barrio de San Pedro. Al año siguiente, el cenobio recibió una importante donación del testamento del mismo conde. El control de los abades sobre el barrio finalizó en el 1339 cuando Pedro III recuperó los derechos reales.

En el año 1117, Ramón Berenguer III unió San Pedro con el monasterio francés de Santa María de la Grasa aunque siguió conservado abad propio. Aunque la unión continuó, un siglo más tarde era meramente nominal.

No fue nunca una gran abadía. La comunidad estaba compuesta por el abad, seis monjes y seis clérigos. Aunque era la parroquia del barrio de San Pedro, la cercana iglesia de San Nicolás realizaba estas funciones. En San Pedro únicamente tenían lugar los bautismos.

A partir del siglo XV la actividad del monasterio comenzó a decaer. En 1592, recuperada su independencia respecto del monasterio de la Grassa, quedó unido a los monasterios de Sant Miquel de Cruïlles y el de Sant Miquel de Fluvià que también se encontraban en decadencia. La unión no sirvió para incrementar la actividad monástica en ninguno de los tres cenobios. San Pedro contaba en 1835, fecha en la que se produjo su exclaustración, con un abad y cuatro monjes. Desde 1931 es monumento histórico-artístico.

INDIA11026 by a Psychiatrist's view

the Chandni Chowk free clinic

run by Sikhs, treating ( barely)

ulcers, infections with the most antiquated modalities.

These men and sometimes a lady are homeless, and many have AIDS, TB, STD's and other assorted illnesses.

This help center is long gone since they remodeled this very infamous street.

Chandni Chowk, the bustling heart of Old Delhi, weaves together centuries of history, culture, and commerce. This vibrant market, with its narrow lanes and chaotic energy, is a testament to India's rich past and its dynamic present.

Old Delhi

Photography’s new conscience

linktr.ee/GlennLosack

glosack.wixsite.com/tbws

Zavet by Jelena Petrović

17 3

testament by Bridgette Guerzon Mills

Bridgette Guerzon Mills | Testament, encaustic mixed media on wood cookie slab and rusted metal ring, 9x9 5/8 x 1 3/8 inches

blog: guerzonmills.com/blog/artwork/

Testament by Iliyana Choevska

The Legacy by chorus

13 69

We're gonna take you back

Through the pages of the past

Just another lonely girl

I could laugh and play

And live in any other way

Then the devil took my soul

The fortune and the fame

I knew I was not the same

And I know I'd never return

Looking at the sky

I knew I would never die

And forever shining through

Wish the sky would say

That blue would turn to grey

And I know I'd be there

Turn the pages back in time

Through the chapters in my mind

Life's too short to leave behind

It's too late now

Life was like a fantasy

Taken by reality

Does anyone remember me

You once knew me

Flashes of the day

I knew I was here to stay

But no one

Knows my name ...Arabeska?

View on black

www.youtube.com/watch?v=vjoLhwmEHEM

St Michael as Victory (1920), St George by Clayton & Bell (1905), St Raphael as Peace (1920) by Simon Knott

7 2

St Martin, Nacton, Suffolk

Nacton is one of a number of lovely villages in close proximity to Ipswich. And it really is close to town - I live near the centre of Ipswich and I can cycle out to Nacton church in twenty minutes. The village is scattered in a valley, with two great houses, Broke Hall and Orwell Park.

There are a couple of exciting 1960s modernist buildings as well, although the village does have the unenviable reputation of not having had a pub for a couple of centuries, thanks to the temperance tendencies of not just one but two major landowning families in the parish. Technically, the vast Shepherd and Dog on Felixstowe Road is within the bounds of Nacton parish, but it is not the kind of pub I expect many villagers would make the effort to get to when the smashing Ship Inn at neighbouring Levington is closer and more convivial.

The two great families were the Vernons and the Brokes. St Martin is in the grounds of Orwell Park, and a gateway in the wall shows where the Vernons used to come to divine service, but the Brokes must have arrived by road. Orwell Park today is a private school, and Broke Hall has been divided into flats, but St Martin still retains the memory of the great and the good of both families.

Externally, St Martin gives no indication of the early 20th Century treasures in store within. It only takes the sun to go in, and that rendered tower ends up looking like a grain silo, the colour of cold porridge. This is a pity, because on a sunny day there is something grand and imposing about it, especially with that pretty dormer window halfway along the nave roof. It gives a pleasing Arts and Crafts touch to the austerity of a building which was almost entirely rebuilt between 1906 and 1908 by Charles Hodgson Fowler. They'd actually been two dormers, and Fowler retained that on the south side. They had been installed in the 1870s by a budding medievalist, but there had been an earlier going-over by Diocesan architect Richard Phipson in 1859. Mortlock tells us that Fowler added the aisle, the organ chamber and vestry, the porch and the east window. The roofs and floors were also replaced. The small south transept survived from the earlier restoration, largely because it forms a memorial chapel to the Broke family of Broke Hall. Grand memorials record their miltary deeds, including captaining the Shannon when it captured the Chespeake during the American War of Independence.

The medieval font also survives, and is a good one, although perhaps a bit recut. Around the bowl, angels bearing carved shields alternate with symbols of the four evangelists.The wild men are striking, and the smiling lions are reminiscent of those you often find on Norfolk fonts of this type.

There are two image niches in one of the window embrasures, but otherwise this is almost entirely a Victorian and Edwardian interior, full of Brokes and Vernons. Their greatest legacy to St Martin has been the large range of stained glass which ultimately gives St Martin its character. It is interesting to compare the church to St Peter at Levington, a mile or so off. There, the church is simple and rustic; the difference that the money spent here has made is accentuated by a visit to both. But St Martin has been given a sober gravitas, a self-confidence that falls short of triumphalism.

There are some fragments of medieval glass surviving, including a fine shield of the Instruments of the Passion which may or may not have come from this church originally, But the glass in Fowler's north aisle is the star of the show. At the west end is a finely drawn 1913 Adoration of the Shepherds and Magi by Burlison & Grylls. The shepherds are lifted directly from the late 15th Century Portinari altarpiece by Hugo van der Goes, today in the Uffizi gallery in Florence. The use of images from Northern European old masters was common practice for the workshop. To the east of it is a rather less successful window by By Christopher Powell, and believed to be his only work in Suffolk, depicting the three figures of the Sower, the Good Shepherd and St Martin. It is interesting to compare it with his similar window at Dersingham in Norfolk.

Next along is a memorial to the Pretyman family. Herbert Pretyman died in 1891, and when Fowler's aisle was complete in 1906 his widow installed the central light, a typically predestrian image of St George by Clayton & Bell. However, the two figures that flank it, St Michael as Victory and St Raphaeil (but actually St Gabriel, surely?) as Peace are something else again, tremendous images installed in 1920 to give thanks for the safe return of two Pretyman sons from the horror of the First World War. The angels are wise and triumphant, their feathered wings flamboyant. No one seems to know who they are by (it certainly isn't Clayton & Bell) and it would be interesting to know.

To the east again is a lancet of the Blessed Virgin and child by Kempe under the guiding hand of Walter Tower, and the Kempe/Tower partnership was also responsible for the east window, a not entirely successful collection of workshop cartoons of the crucifixion and Old Testament prophets. Beside it on the south side of the chancel is the earliest modern glass in the church, two post-resurrection scenes by William Wailes. The only other 19th Century window is on the south side of the nave, a chaotic assemblage of heraldic symbols from Broke family marriages, showing arms and crests over the generations. It dates from the 1860s, and is by Clayton & Bell.

When the church reopened in 1908, people were said to be delighted by the Anglo-catholic mood of the time which had been injected into the building. Outside, their ancestors lie beneath headstones that have been eroded and smoothed clean by the salty air that comes from the great river beyond the school. Hardly any of the 18th and early 19th century inscriptions are legible now. One exception is to a man who died in the middle years of the 19th century who fought at Traffalgar. This is as clearly read now as it was when Arthur Mee came this way in the 1930s.

Santuário Nossa Senhora Mãe de Deus | Vertorama by Omar Junior

22 43

▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀

◘ Informação: O Santuário de Nossa Senhora Madre de Deus é um pequeno templo católico localizado no topo do morro Teresópolis, em Porto Alegre. O projeto para o edifício data de 1987, mas sua construção atrasou devido a preocupações de ordem ambiental, e sua pedra fundamental só pôde ser lançada em 16 de agosto de 1992, sendo consagrada pelo arcebispo de Colônia, o Cardeal Joachim Meisnner. Foi concluído em junho de 2000, integrando-se às comemorações do Terceiro Milênio.

Tem 700 m² de área construída, divididos em dois pavimentos. É uma estrutura de aço, tijolos e vidro de linhas arrojadas, definidas principalmente pelo grande telhado em duas águas que organiza todo o conjunto e se estende até o nível do solo. Possui uma série de vitrais ilustrativos do Velho Testamento e dos Sacramentos, e uma grande estátua da Padroeira, vinda da Itália e esculpida em madeira de tília.

O complexo do Santuário, atualmente ainda em obras, compreende um campanário independente e instalações sanitárias para o grande público que comparece nas ocasiões festivas e romarias. Para estes eventos foi instalado um altar ao ar livre na esplanada defronte ao templo, de onde se pode também apreciar uma vista magnífica de toda a região de Porto Alegre e do estuário do Guaíba. (fonte: Wikipédia)

◘ Cidade / Estado: Porto Alegre / Rio Grande do Sul

◘ Veja localização no mapa: Clique aqui! [?]

◘ Exif: Clique aqui

◘ Translate this page: Click Here

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◘ Não use esta foto sem a minha permissão.

Omar Junior ▐ Fotografia ( www.omarjunior.com )

Testament by Stephen J Pollard (Loud Music Nature Lover)

It was nice to see Dave Lombardo on drums with Testament.

Fue muy agradable ver a Dave Lombardo en la batería con Testament.

Beeby, Leicestershire, Church of All Saints, choir, east window, Moses by groenling

by Willement, 1843

such a lot of nonsense ... by Redheadwondering

15 7

... is said about Stonehenge. Some people (New Agers) believe that lots of ley lines criss-cross at its centre. Some people claim that the alleged energy of ley lines may be related to magnetic fields. Some people believe that the stones have particularly strong magnetic fields.

None of this has been scientifically verified.

Me? I just think they're a testament to man's ingenuity.

118 Pictures in 2018 ... #76. Magnetic

Sony A7R II

Tokina 20-35mm lens

Testament by Stephen J Pollard (Loud Music Nature Lover)

5 1

My ears are still ringing from this show. Testament brought the noise; good noise though. ;)

Me siguen tronando los oídos de este espectáculo. Testament puso de pie a todos los fanáticos.

No Fear of God by Ishak Tjokrokusumo

No Fear of God

In the opening chapters of Romans, Paul has been methodically building his case that all mankind in Adam is without the righteousness that allows us to stand unafraid before God Almighty. The Gentiles who do not have the Mosaic law nonetheless suppress and reject the Lord's revelation in creation and their consciences. The Jews who have the Scriptures are no better off, for they have not kept God's law with the perfection required for justification—the Lord's declaration that a person is righteous in His sight. True, Jews have benefits that Gentiles lack, but mere possession of these benefits is not enough, and like the Gentiles, the Jews have fallen far short of God's glory. But although this teaching is offensive to anyone who measures goodness by comparing themselves to others and not to the Lord's perfect standards, it should not be difficult for anyone who actually knows the Old Testament. After all, the Hebrew Scriptures provide ample testimony of the pervasive sinfulness of humanity (Rom.1:18; 3:17). The worst indictment of all that we read in the Old Testament is Psalm 36:1, which the Apostle quotes in today's passage (Rom.3:18). "There is no fear of God before their eyes" represents a stinging and decisive rebuke for all who think themselves in the right before our Creator. Remember that the fear of God or the fear of the Lord is the foundation of all true piety. It is the starting point for godliness, the beginning of wisdom that leads to eternal life (Psa.111:10; Pro.10:27). The fear of God is properly held before our "eyes" because fearing Him means that we keep Him and His statutes as the focus and center of our attention. But human beings in Adam have utterly failed to view the Lord with such reverence. Because of this, we sin in what we think, do, and say. Ultimately, if we cannot keep the fear of God before our eyes, we cannot do anything else that is pleasing to Him. We start off on the wrong foot, as it were, and that means the entire direction of our lives is oriented away from the things of the Lord. Because there is no fear of the Almighty for the naturally conceived-and-born sons and daughters of Adam, "..None is righteous, no, not one" (Rom.3:10). Matthew Henry comments on today's passage, "Where no fear of God is, no good is to be expected." Fallen people might do civic goods that are praiseworthy from a human perspective, but they cannot do what is fully and truly good in the Lord's sight. Apart from Christ, we are as bad off as we could possibly be.

_____

Renewing Your Mind - A Message by R.C. Sproul

Devotional originally published at Ligonier.org

Alone In The Dark by chorus

10 82

When I was but very young

Sorcerers came to claim my mind

Leaving death and hatred to unmask

The master of the game had won

And let his final sin be known

Killing those who stand in his path

Alone in the dark

Where the demons are torturing me

The dark passages of revenge is all that I see

Armies of witches

Are called in from the north

Murders of elders occur

The high priest of evil

Has lowered his iron fist

Thousands of people will die

The slaughter of the innocent

The house is burning

That lights the sky

My nightmare has begun to unfold

The hissing of the cobras tongue

Sound and feel of ripping flesh

Fall two thousand feet from the sky

My terror has controlled my life and

Let my only weakness known

I got to rid this hell from my head

I fight off evil sorcerers

Rid my mind of his torture and

Meet the falling angel in his realm

Faustus prepares the legions of the night

Diviners from the far north arrive

Aimlessly people there huddled in a pack

Wreaking deadly havoc on mankind

I fall in my deepest sleep

To meet the evil asteroth

His title is the grand duke of hell

I fight until the end is near

To rid my mind of hopes and fears

My destination lies in my dreams

SET ME FREE

View on black

testament by Brett T

Garlic Testament Textured by uselessbay

18 2

Fragment 2008 by austr07

6 5

Down at the Darwin waterfront in front of the Convention centre. A photo of a sculpture by Katrina Tyler.

Parts of the Convention centre showing in the background.

This sculpture is normally brightly lit. My take on it for something different.

"In early 2005, Katrina Tyler decided to down her tools and take a trip around Australia which led her to Darwin where she settled for nearly three years. Here it lies testament to the resilience opportunistic colonisations delicate elements grow structure emerging. Discarded by tides delicate elements exposed structure eroding. Here it lies testament to the cycles disintegration and renewal delicate elements in balance structure evolving."

more on Darwin public art here www.waterfront.nt.gov.au/darwin-waterfront-precinct/parkl...

Old Damascus دمشق القديمة by Faleh Zahrawi

36 9

Damascus

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other uses, see Damascus (disambiguation).

Damascus

دمشق Dimashq

View of Damascus from a bank of Barada river.

Nickname(s): (Al-Fayhaa) The Fragrant City

Damascus

Coordinates: 33°30′47″N 36°17′31″E / 33.51306°N 36.29194°E / 33.51306; 36.29194

Country Syria

Governorates Damascus Governorate, Capital City

Government

- Governor Bishr Al Sabban

Area

- City 573 km2 (221.2 sq mi)

- Metro 1,200 km2 (463.3 sq mi)

Elevation 600 m (1,969 ft)

Population (2007)[citation needed]

- City over 4 million

- Metro 6,500,000

Time zone EET (UTC+2)

- Summer (DST) EEST (UTC+3)

Area code(s) Country code: 963, City code: 11

Demonym Damascene

Damascus (Arabic: دمشق‎, transliteration: Dimashq, also commonly known as الشام ash-Shām) is the capital and largest city of Syria. It is one of the the oldest continuously inhabited cities in the world and its current population is estimated at about 4,000,000[citation needed]. The city is a governorate by itself, and the capital of the governorate of Rif Dimashq ("Rural Damascus").

Etymology

In Arabic, the city is called دمشق الشام (Dimashq ash-Shām), although this is often shortened to either Dimashq or ash-Shām by the citizens of Damascus, of Syria and other Arab neighbors. Ash-Shām is an Arabic term for north and for Syria (Syria—particularly historical Greater Syria—is called Bilād ash-Shām—بلاد الشام, "land of the north"—in Arabic.) The etymology of the ancient name "Damascus" is uncertain, but it is suspected to be pre-Semitic. It is attested as Dimašqa in Akkadian, T-ms-ḳw in Egyptian, Dammaśq (דמשק) in Old Aramaic and Dammeśeq (דמשק) in Biblical Hebrew. The Akkadian spelling is the earliest attestation, found in the Amarna letters, from the 14th century BCE. Later Aramaic spellings of the name often include an intrusive resh (letter r), perhaps influenced by the root dr, meaning "dwelling". Thus, the Qumranic Darmeśeq (דרמשק), and Darmsûq (ܕܪܡܣܘܩ) in Syriac.[1][2]

History

Ancient City of Damascus*

UNESCO World Heritage Site

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

State Party Syria

Type Cultural

Criteria i, ii, iii, iv, vi

Reference 20

Region** Arab States

Inscription history

Inscription 1979 (3rd Session)

* Name as inscribed on World Heritage List.

** Region as classified by UNESCO.

Ancient history

Excavations at Tell Ramad on the outskirts of the city have demonstrated that Damascus has been inhabited as early as 8,000 to 10,000 BC. It is due to this that Damascus is considered to be among the oldest continually inhabited cities in the world. However, Damascus is not documented as an important city until the coming of the Aramaeans, Semitic nomads who arrived from Mesopotamia. It is known that it was the Aramaeans who first established the water distribution system of Damascus by constructing canals and tunnels which maximized the efficiency of the Barada river. The same network was later improved by the Romans and the Umayyads, and still forms the basis of the water system of the old part of Damascus today. It was mentioned in Genesis 14 as existing at the time of the War of the Kings.

According to the 1st century Jewish historian Flavius Josephus in his twenty-one volume Antiquities of the Jews, Damascus (along with Trachonitis), was founded by Uz, the son of Aram. Elsewhere, he stated:

Nicolaus of Damascus, in the fourth book of his History, says thus: "Abraham reigned at Damascus, being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans: but, after a long time, he got him up, and removed from that country also, with his people, and went into the land then called the land of Canaan, but now the land of Judea, and this when his posterity were become a multitude; as to which posterity of his, we relate their history in another work. Now the name of Abraham is even still famous in the country of Damascus; and there is shown a village named from him, The Habitation of Abraham.

Damascus is designated as having been part of the ancient province of Amurru in the Hyksos Kingdom, from 1720 to 1570 BC. (MacMillan, pp. 30–31). Some of the earliest Egyptian records are from the 1350 BC Amarna letters, when Damascus-(called Dimasqu) was ruled by king Biryawaza. In 1100 BC, the city became the center of a powerful Aramaean state called Aram Damascus. The Kings of Aram Damascus were involved in many wars in the area against the Assyrians and the Israelites. One of the Kings, Ben-Hadad II, fought Shalmaneser III at the Battle of Qarqar. The ruins of the Aramean town most probably lie under the eastern part of the old walled city. After Tiglath-Pileser III captured and destroyed the city in 732 BC, it lost its independence for hundreds of years, and it fell to the Neo-Babylonian Empire of Nebuchadnezzar starting in 572 BC. The Babylonian rule of the city came to an end in 538 BC when the Persians under Cyrus captured the city and made it the capital of the Persian province of Syria.

Greco-Roman

Damascus first came under western control with the giant campaign of Alexander the Great that swept through the near east. After the death of Alexander in 323 BC, Damascus became the site of a struggle between the Seleucid and Ptolemaic empires. The control of the city passed frequently from one empire to the other. Seleucus Nicator, one of Alexander's generals, had made Antioch the capital of his vast empire, a decision that led Damascus' importance to decline compared with the newly founded Seleucid cities such as Latakia in the north.

In 64 BC, the Roman general Pompey annexed the western part of Syria. The Romans occupied Damascus and subsequently incorporated it into the league of ten cities known as the Decapolis because it was considered such an important center of Greco-Roman culture. According to the New Testament, St. Paul was on the road to Damascus when he received a vision, was struck blind and as a result converted to Christianity. In the year 37, Roman Emperor Caligula transferred Damascus into Nabataean control by decree.[citation needed] The Nabataean king Aretas IV Philopatris ruled Damascus from his capital Petra. However, around the year 106, Nabataea was conquered by the Romans, and Damascus returned to Roman control.

Damascus became a metropolis by the beginning of the second century and in 222 it was upgraded to a colonia by the Emperor Septimius Severus. During the Pax Romana, Damascus and the Roman province of Syria in general began to prosper. Damascus's importance as a caravan city was evident with the trade routes from southern Arabia, Palmyra, Petra, and the silk routes from China all converging on it. The city satisfied the Roman demands for eastern luxuries.

Little remains of the architecture of the Romans, but the town planning of the old city did have a lasting effect. The Roman architects brought together the Greek and Aramaean foundations of the city and fused them into a new layout measuring approximately 1,500 metres (4,900 ft) by 750 metres (2,500 ft), surrounded by a city wall. The city wall contained seven gates, but only the eastern gate (Bab Sharqi) remains from the Roman period. Roman Damascus lies mostly at depths of up to five meters (16.4 ft) below the modern city.

The old borough of Bab Tuma was developed at the end of the Roman/Byzantine era by the local Eastern Orthodox community. According to the Acts of the Apostles, Saint Paul and Saint Thomas both lived in that neighborhood. Roman Catholic historians also consider Bab Tuma to be the birthplace of several Popes such as John V and Gregory III.

Islamic Arab period

The Umayyad Mosque

Alsayyida Zaynab shrine domeDamascus was conquered by the Rashidun Caliphate during the reign of Umar by forces under Khaled ibn al-Walid in 634 CE. Immediately thereafter, the city's power and prestige reached its peak when it became the capital of the Umayyad Empire, which extended from Spain to India from 661 to 750. In 744, the last Umayyad caliph, Marwan II, moved the capital to Harran in the Jazira,[3] and Damascus was never to regain the political prominence it had held in that period.

After the fall of the Umayyads and the establishment of the Abbasid caliphate in 750, Damascus was ruled from Baghdad, although in 858 al-Mutawakkil briefly established his residence there with the intention of transferring his capital there from Samarra. However, he soon abandoned the idea. As the Abbasid caliphate declined, Damascus suffered from the prevailing instability, and came under the control of local dynasties.

In 970, the Fatimid Caliphs in Cairo gained control of Damascus. This was to usher in a turbulent period in the city's history, as the Berber troops who formed the backbone of the Fatimid forces became deeply unpopular among its citizens. The presence in Syria of the Qaramita and occasionally of Turkish military bands added to the constant pressure from the Bedouin. For a brief period from 978, Damascus was self-governing, under the leadership of a certain Qassam and protected by a citizen militia. However, the Ghouta was ravaged by the Bedouin and after a Turkish-led campaign the city once again surrendered to Fatimid rule. From 1029 to 1041 the Turkish military leader Anushtakin was governor of Damascus under the Fatimid caliph Al-Zahir, and did much to restore the city's prosperity.

It appears that during this period the slow transformation of Damascus from a Graeco-Roman city layout - characterised by blocks of insulae — to a more familiar Islamic pattern took place: the grid of straight streets changed to a pattern of narrow streets, with most residents living inside harat closed off at night by heavy wooden gates to protect against criminals and the exactions of the soldiery.

Seljuks and Crusader rule

The statue of Saladin in front of Damascus citadel.

Azem Palace.

Damascus WallsWith the arrival of the Seljuk Turks in the late 11th century, Damascus again became the capital of independent states. It was ruled by a Seljuk dynasty from 1079 to 1104, and then by another Turkish dynasty - the Burid Emirs, who withstood a siege of the city during the Second Crusade in 1148 . In 1154 Damascus was conquered from the Burids by the famous Zengid Atabeg Nur ad-Din of Aleppo, the great foe of the Crusaders. He made it his capital, and following his death, it was acquired by Saladin, the ruler of Egypt, who also made it his capital. Saladin rebuilt the citadel, and it is reported that under his rule the suburbs were as extensive as the city itself. It is reported by Ibn Jubayr that during the time of Saladin, Damascus welcomed seekers of knowledge and industrious youth from around the world, who arrived for the sake of "undistracted study and seclusion" in Damascus' many colleges.

In the years following Saladin's death in 1193, there were frequent conflicts between different Ayyubid sultans ruling in Damascus and Cairo. Damascus was the capital of independent Ayyubid rulers between 1193 and 1201, from 1218 to 1238, from 1239 to 1245, and from 1250 to 1260. At other times it was ruled by the Ayyubid rulers of Egypt. Damascus steel gained a legendary reputation among the Crusaders, and patterned steel is still "damascened". The patterned Byzantine and Chinese silks available through Damascus, one of the Western termini of the Silk Road, gave the English language "damask".

Mamluk rule

Ayyubid rule (and independence) came to an end with the Mongol invasion of Syria in 1260, and following the Mongol defeat at Ain Jalut in the same year, Damascus became a provincial capital of the Mamluk Empire, ruled from Egypt, following the Mongol withdrawal.

Timurlane

In 1400 Timur, the Turco-Mongol conqueror, besieged Damascus. The Mamluk sultan dispatched a deputation from Cairo, including Ibn Khaldun, who negotiated with him, but after their withdrawal he put the city to sack. The Umayyad Mosque was burnt and men and women taken into slavery. A huge number of the city's artisans were taken to Timur's capital at Samarkand. These were the luckier citizens: many were slaughtered and their heads piled up in a field outside the north-east corner of the walls, where a city square still bears the name burj al-ru'us, originally "the tower of heads".

Rebuilt, Damascus continued to serve as a Mamluk provincial capital until 1516.

The Ottoman conquest

Khan As'ad Pasha was built in 1752In early 1516, the Ottoman Turks, wary of the danger of an alliance between the Mamluks and the Persian Safavids, started a campaign of conquest against the Mamluk sultanate. On 21 September, the Mamluk governor of Damascus fled the city, and on 2 October the khutba in the Umayyad mosque was pronounced in the name of Selim I. The day after, the victorious sultan entered the city, staying for three months. On 15 December, he left Damascus by Bab al-Jabiya, intent on the conquest of Egypt. Little appeared to have changed in the city: one army had simply replaced another. However, on his return in October 1517, the sultan ordered the construction of a mosque, taqiyya and mausoleum at the shrine of Shaikh Muhi al-Din ibn Arabi in al-Salihiyah. This was to be the first of Damascus' great Ottoman monuments.

The Ottomans remained for the next 400 years, except for a brief occupation by Ibrahim Pasha of Egypt from 1832 to 1840 . Because of its importance as the point of departure for one of the two great Hajj caravans to Mecca, Damascus was treated with more attention by the Porte than its size might have warranted — for most of this period, Aleppo was more populous and commercially more important. In 1560 the Taqiyya al-Sulaimaniyya, a mosque and khan for pilgrims on the road to Mecca, was completed to a design by the famous Ottoman architect Sinan, and soon afterwards a madrasa was built adjoining it.

The destroyed Christian quarter of Damascus, 1860.Perhaps the most notorious incident of these centuries was the massacre of Christians in 1860, when fighting between Druze (most probably supported by foreign countries to weaken the economical power) and Maronites in Mount Lebanon spilled over into the city. Several thousand Christians were killed, with many more being saved through the intervention of the Algerian exile Abd al-Qadir and his soldiers (three days after the massacre started), who brought them to safety in Abd al-Qadir's residence and the citadel. The Christian quarter of the old city (mostly inhabited by Catholics), including a number of churches, was burnt down. The Christian inhabitants of the notoriously poor and refractory Midan district outside the walls (mostly Orthodox) were, however, protected by their Muslim neighbours.

American Missionary E.C. Miller records that in 1867 the population of the city was 'about' 140,000, of whom 30,000 where Christians, 10,000 Jews and 100,000 'Mohammedans' with less than 100 Protestant Christians.[4]

Rise of Arab nationalism

In the early years of the twentieth century, nationalist sentiment in Damascus, initially cultural in its interest, began to take a political colouring, largely in reaction to the turkicisation programme of the Committee of Union and Progress government established in Istanbul in 1908. The hanging of a number of patriotic intellectuals by Jamal Pasha, governor of Damascus, in Beirut and Damascus in 1915 and 1916 further stoked nationalist feeling, and in 1918, as the forces of the Arab Revolt and the British army approached, residents fired on the retreating Turkish troops.

Modern

The Turkish Hospital in Damascus on 1 October 1918, shortly after the entry of the 4th Australian Light Horse Regiment.

Damascus in flames as the result of the French air raid on October 18, 1925.On 1 October 1918, the forces of the Arab revolt led by Nuri as-Said entered Damascus. The same day, Australian soldiers from the 4th and 10th Light Horse Regiments reinforced with detachments from the British Yeomanry Mounted Division entered the city and accepted its surrender from the Turkish appointed Governor Emir Said (installed as Governor the previous afternoon by the retreating Turkish Commander)[1][2]. A military government under Shukri Pasha was named. Other British forces including T. E. Lawrence followed later that day, and Faisal ibn Hussein was proclaimed king of Syria. Political tension rose in November 1917, when the new Bolshevik government in Russia revealed the Sykes-Picot Agreement whereby Britain and France had arranged to partition the Arab east between them. A new Franco-British proclamation on 17 November promised the "complete and definitive freeing of the peoples so long oppressed by the Turks." The Syrian Congress in March adopted a democratic constitution. However, the Versailles Conference had granted France a mandate over Syria, and in 1920 a French army commanded by the General Mariano Goybet crossed the Anti-Lebanon Mountains, defeated a small Syrian defensive expedition at the Battle of Maysalun and entered Damascus. The French made Damascus capital of their League of Nations Mandate of Syria.

When in 1925 the Druze revolt in the Hauran spread to Damascus, the French suppressed it brutally, bombing and shelling the city. The area of the old city between Al-Hamidiyah Souq and Medhat Pasha Souq was burned to the ground, with many deaths, and has since then been known as al-Hariqa ("the fire"). The old city was surrounded with barbed wire to prevent rebels infiltrating from the Ghouta, and a new road was built outside the northern ramparts to facilitate the movement of armored cars.

On 21 June 1941, Damascus was captured from the Vichy French forces by the Allies during the Syria-Lebanon campaign.

In 1945 the French once more bombed Damascus, but on this occasion British forces intervened and the French agreed to withdraw, thus leading to the full independence of Syria in 1946 . Damascus remained the capital. With the influx of Iraqi refugees beginning in 2003, and funds from the Persian Gulf, Damascus has been going through an economic boom ever since.

Geography

Damascus in spring seen from Spot satelliteDamascus lies about 80 km (50 mi) inland from the Mediterranean Sea, sheltered by the Anti-Lebanon Mountains. It lies on a plateau 680 metres (2,200 ft) above sea-level.

The old city of Damascus, enclosed by the city walls, lies on the south bank of the river Barada which is almost dry(3 cm left). To the south-east, north and north-east it is surrounded by suburban areas whose history stretches back to the Middle Ages: Midan in the south-west, Sarouja and Imara in the north and north-west. These districts originally arose on roads leading out of the city, near the tombs of religious figures. In the nineteenth century outlying villages developed on the slopes of Jabal Qasioun, overlooking the city, already the site of the al-Salihiyah district centred around the important shrine of Sheikh Muhi al-Din ibn Arabi. These new districts were initially settled by Kurdish soldiery and Muslim refugees from the European regions of the Ottoman Empire which had fallen under Christian rule. Thus they were known as al-Akrad (the Kurds) and al-Muhajirin (the migrants). They lay two to three kilometres (2 mi) north of the old city.

From the late nineteenth century on, a modern administrative and commercial centre began to spring up to the west of the old city, around the Barada, centred on the area known as al-Marjeh or the meadow. Al-Marjeh soon became the name of what was initially the central square of modern Damascus, with the city hall on it. The courts of justice, post office and railway station stood on higher ground slightly to the south. A Europeanised residential quarter soon began to be built on the road leading between al-Marjeh and al-Salihiyah. The commercial and administrative centre of the new city gradually shifted northwards slightly towards this area.

In the twentieth century, newer suburbs developed north of the Barada, and to some extent to the south, invading the Ghouta oasis. From 1955 the new district of Yarmouk became a second home to thousands of Palestinian refugees. City planners preferred to preserve the Ghouta as far as possible, and in the later twentieth century some of the main areas of development were to the north, in the western Mezzeh district and most recently along the Barada valley in Dummar in the northwest and on the slopes of the mountains at Berze in the north-east. Poorer areas, often built without official approval, have mostly developed south of the main city.

Damascus used to be surrounded by an oasis, the Ghouta region (الغوطة al-ġūṭä), watered by the Barada river. The Fijeh spring, west along the Barada valley, used to provides the city with drinking water. The Ghouta oasis has been decreasing in size with the rapid expansion of housing and industry in the city and it is almost dry. It has also become polluted due to the city's traffic, industry, and sewage.

Climate

Damascus' climate is semi arid, due to rain shadow effect of Anti-Lebanon mountain. Summers are hot with less humidity. Winters are cool and rainy or snowy. January Maximum & Minimum Temperatures are 11 °C (52 °F) and 0 °C (32 °F), lowest ever recorded are −13.5 °C (8 °F), The summer August Maximum & Minimum Temperature are 35 °C (95 °F) and 17 °C (63 °F), Highest ever recorded are 45.5 °C (113.9 °F), Annual rainfall around 20 cm (8 in), occur from November to March.[5]

Weather averages for Damascus

Month Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Year

Average high °C (°F) 11

(53) 13

(57) 17

(64) 23

(74) 28

(84) 33

(92) 36

(96) 36

(96) 33

(91) 27

(81) 19

(67) 13

(56) 24

(76)

Average low °C (°F) 0

(33) 2

(36) 4

(40) 7

(46) 11

(52) 14

(58) 16

(62) 17

(63) 13

(57) 9

(49) 4

(40) 1

(35) 8

(48)

Precipitation cm (inches) 3

(1.5) 3

(1.3) 2

(0.9) 1

(0.5) 0

(0.2) 0

(0) 0

(0) 1

(0.4) 2

(1) 4

(1.7) 19

(7.6)

Source: Weatherbase[5] 2008

Demographics

People

Three Damascene women; lady wearing qabqabs, a Druze, and a peasant, 1873.The majority of the population in Damascus came as a result of rural-urban migration. It is believed that the local people of Damascus, called Damascene, are about 1.5 million. Damascus is considered by most people to be a very safe city. Haggling is common, especially in the traditional souks. Corruption is widespread, but in the past few years there have been aims at combating it, by both the government and non-governmental organizations. Tea, Mate (popular caffeinated beverage made from Yerba mate), and Turkish Coffee are the most common beverages in Damascus.

Religion

The majority of the inhabitants of Damascus—about 75%—are Sunni Muslims. It is believed that there are more than 2,000 mosques in Damascus, the most well-known being the Umayyad Mosque. Christians represent the remaining 15% and there a number of Christian districts, such as Bab Tuma, Kassaa, and Ghassani, with many churches, most notably the ancient Chapel of Saint Paul.

Historical sites

House of Saint AnaniasDamascus has a wealth of historical sites dating back to many different periods of the city's history. Since the city has been built up with every passing occupation, it has become almost impossible to excavate all the ruins of Damascus that lie up to 8 feet (2.4 m) below the modern level. The Citadel of Damascus is located in the northwest corner of the Old City. The Street Called Straight (referred to in the conversion of St. Paul in Acts 9:11), also known as the Via Recta, was the decumanus (East-West main street) of Roman Damascus, and extended for over 1,500 metres (4,900 ft). Today, it consists of the street of Bab Sharqi and the Souk Medhat Pasha, a covered market. The Bab Sharqi street is filled with small shops and leads to the old Christian quarter of Bab Tuma (St. Thomas's Gate). Souk Medhat Pasha is also a main market in Damascus and was named after Medhat Pasha, the Ottoman governor of Syria who renovated the Souk. At the end of the Bab Sharqi street, one reaches the House of Ananias, an underground chapel that was the cellar of Ananias's house. The Umayyad Mosque, also known as the Grand Mosque of Damascus, is one of the largest mosques in the world, and one of the oldest sites of continuous prayer since the rise of Islam. A shrine in the mosque is said to contain the head of Husayn ibn Ali and the body of St. John the Baptist. The mausoleum where Saladin was buried is located in the gardens just outside the mosque. Sayyidah Ruqayya Mosque, the shrine of the yongest daughter of Husayn ibn Ali, can also be found near the Umayyad Mosque. Another heavily visited site is Sayyidah Zaynab Mosque, which is the tomb of Zaynab bint Ali.

The walls and gates of Damascus

v • d • eOld City of Damascus

Azm PalaceDamascus

CitadelUmayyad Mosque

Gates

al-Jabiya · al-Saghir · Kisan · Sharqi · Tuma · al-Salam · Faradis

The Old City of Damascus is surrounded by ramparts on the northern and eastern sides and part of the southern side. There are seven extant city gates, the oldest of which dates back to the Roman period. These are, clockwise from the north of the citadel:

Bab al-Saghir (The Small Gate)

Bab al-Faradis ("the gate of the orchards", or "of the paradise")

Bab al-Salam ("the gate of peace"), all on the north boundary of the Old City

Bab Tuma ("Touma" or "Thomas's Gate") in the north-east corner, leading into the Christian quarter of the same name,

Bab Sharqi ("eastern gate") in the east wall, the only one to retain its Roman plan

Bab Kisan in the south-east, from which tradition holds that Saint Paul made his escape from Damascus, lowered from the ramparts in a basket; this gate is now closed and a chapel marking the event has been built into the structure,

Bab al-Jabiya at the entrance to Souk Midhat Pasha, in the south-west.

Other areas outside the walled city also bear the name "gate": Bab al-Faraj, Bab Mousalla and Bab Sreija, both to the south-west of the walled city.

Churches in the old city

The Minaret of the Bride, Umayyad Mosque in old Damascus.

Sayyidah Zaynab Mosque

Sayyidah Ruqayya MosqueCathedral of Damascus.

Virgin Mary's Cathedral.

House of Saint Ananias.

Chapel of Saint Paul.

The Roman Catholic Cathedral in Zaitoon (Olive) Alley.

The Damascene Saint Johan church.

Saint Paul's Laura.

Saint Georgeus's sanctuary.

Islamic sites in the old city

Sayyidah Zaynab Mosque

Sayyidah Ruqayya Mosque

Bab Saghir cemetery

Umayyad Mosque

Saladin Shrine.

Madrasas

Al-Adiliyah Madrasa.

Az-Zahiriyah Library.

Nur al-Din Madrasa.

Old Damascene houses

Azm Palace

Bayt al-Aqqad (Danish Institute in Damascus)

Maktab Anbar

Beit al-Mamlouka (Boutique Hotel)

Khans

Khan Jaqmaq

Khan As'ad Pasha

Khan Sulayman Pasha

Threats to the future of the old City

Due to the rapid decline of the population of Old Damascus (between 1995-2005 more than 20,000 people moved out of the old city for more modern accommodation), a growing number of buildings are being abandoned or are falling into disrepair. In March 2007, the local government announced that it would be demolishing Old City buildings along a 1,400-metre (4,600 ft) stretch of rampart walls as part of a redevelopment scheme. These factors resulted in the Old City being placed by the World Monuments Fund on its 2008 Watch List of the 100 Most Endangered Sites in the world. It is hoped that its inclusion on the list will draw more public awareness to these significant threats to the future of the historic Old City of Damascus.

Current state of old Damascus

In spite of the recommendations of the UNESCO World Heritage Center:[3]

Souk El Atik, a protected buffer zone, was destroyed in three days in November 2006;

King Faysal Street, a traditional hand-craft region in a protected buffer zone near the walls of Old Damascus between the Citadel and Bab Touma, is threatened by a proposed motorway.

In 2007, the Old City of Damascus and notably the district of Bab Tuma have been recognized by The World Monument Fund as one of the most endangered sites in the world.[4]

Subdivisions

The ancient city of Damascus around the Omayyad Mosque

Azmeh Square in downtown DamascusDamascus is divided into many districts. Among them there are:

Abbasiyyin

Abou Rummaneh

Amara

Bahsa

Baramkah

Barzeh

Dummar

Jobar

Kafar Souseh

Malki

Mazraa

Mezzeh

Midan

Muhajreen

Qanawat

Rukn Eddeen

Al-Salihiyah

Sarouja

Sha'alan

Shaghoor

Tijara

ducation

Damascus is the main center of education in Syria. It is home to Damascus University, which is the oldest and by far the largest university in Syria. After the enactment of legislation allowing private secondary institutions, several new universities were established in the city and in the surrounding area.

Universities

Damascus National Museum.Damascus University

Syrian Virtual University

International University for Science and Technology

Higher Institute of Business Administration (HIBA)

Higher Institute for Applied Science and Technology (HIAST)

University of Kalamoon

Arab European University

National Institute of Administration

Transportation

Al-Hijaz StationThe main airport is Damascus International Airport, approximately 20 km (12 mi) away from the city center, with connections to many Asian, Europe, African, and recently, South American cities. Streets in Damascus are often narrow, mostly in the older parts of the city, and speed bumps are widely used to limit the speed.

Public transport in Damascus depends extensively on minibuses. There are about one hundred lines that operate inside the city and some of them extend from the city center to nearby suburbs. There is no schedule for the lines, and due to the limited number of official bus stops, buses will usually stop wherever a passenger needs to get on or off. The number of buses serving the same line is relatively high, which minimizes the waiting time. Lines are not numbered, rather they are given captions mostly indicating the two end points and possibly an important station along the line.

Al-Hijaz railway station, lies in the city center. Currently this station is closed, and railway connections with other cities take place in a suburb.

In 2008, the government announced a plan to construct an underground system in Damascus with opening time for the green line scheduled for 2015 Damascus Metro

Culture

Damascus was the 2008 Arab Capital of Culture.

Museums

National Museum of Damascus

Azem Palace

Military Museum

Museum of Arabic Calligraphy

Leisure activities

Damascus by night, pictured from Jabal Qasioun; the green spots are minarets

Parks and gardens

Tishreen Park is by far the largest park in Damascus. It is home to the yearly held Damascus Flower Show. Other parks include Aljahiz, Al sibbki, Altijara and Alwahda. Damascus' Ghouta (Oasis) is also a popular destination for recreation.

Cafe culture

Cafes are popular meeting spots for Damascene, where Arghilehs (water pipes) and popular beverages are served. Card games, Tables (backgammon variants), and chess are common in these cafes.

Sports

Popular sports include football, basketball, swimming and table tennis. Damascus is home to many sports clubs, such as:

Al Jaish

Al Wahda

Al Majd

Barada

Nearby attractions

Madaya

Bloudan

Zabadani

Maaloula

Saidnaya

Born in Damascus

Hadadezer King of Aram Damascus and leader of the coalition the 12 kings coalition that fought against Shalmaneser III

Nicolaus of Damascus (historian and philosopher)

John of Damascus (676-749) Christian saint

Ananias (Christian disciple involved in healing and preaching to Paul the Apostle)

Sophronius (Patriarch of Jerusalem)

Abd ar-Rahman I, Founder of Omayyad dynasty in Cordoba.

Izzat Husrieh, A renowned journalist and founder of the Syrian labor unions.

Khalid al-Azm, Former prime minister of Syria.

Shukri al-Quwatli, Former Syrian president and co-founder of the United Arab Republic.

Muna Wassef ( A Movie Star, and a United Nations Goodwill ambassador.)

Damascius (Byzantine philosopher)

Yasser Seirawan (chess player)

Ahmed Kuftaro (former grand mufti of Syria)

Ikram Antaki (Mexican writer)

Ghada al-Samman (novelist)

Nizar Qabbani (poet)

Michel Aflaq (political thinker and co-founder of the Baath Party)

Salah al-Din al-Bitar (political thinker and co-founder of the Baath Party)

Constantin Zureiq (academic and Arab nationalist intellectual)

Zakaria Tamer (writer)

Professor Aziz Al-Azmeh (academic, PhD in Oriental Studies)

Nazir Ismail (Artist)

Sheik Bashir Al Bani (Grand Sheik in Syria)

Mehdi Mourtada (Famous journalist and founder of WAS News Agency.

2022_27jan"THE AWARENESS MUSCLE HAS TO BE TRAINED EVERYDAY" CARTON by Thierry Geoffroy / Colonel : Artist

ONE OF THE WAY TO TRAIN THE "THE AWARENESS MUSCLE

is the critical run

and other emergency art format

CRITICAL RUN / Debate Format

Critical Run is an Art Format created by Thierry Geoffroy/Colonel

debate while running .

Debate and Run together,Now,before it is too late.

www.emergencyroomscanvas todo .org/criticalrun.html

The Art Format Critical Run has been activated in 30 differents countries with 120 different burning debates

New York,Cairo,London,Istanbul,Athens,Hanoi,Paris,Munich,Amsterdam Siberia,Copenhagen,Johanesburg,Moskow,Napoli,Sydney,

Wroclaw,Bruxelles,Rotterdam,Barcelona,Venice,Virginia,Stockholm,Århus,Kassel,Lyon,Trondheim, Berlin ,Toronto,Hannover ...

CRITICAL RUN happened on invitation from institution like Moma/PS1, Moderna Muset Stockholm ,Witte de With Rotterdam,ZKM Karlsruhe,Liverpool Biennale;Sprengel Museum etc..or have just happened on the spot because

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In 2020 the Energy Room was an installation of 40 Critical Run at Museum Villa Stuck /Munich

part of Colonel solo show : The Awareness Muscle Training Center

----

Interesting publication for researches on running and art

www.emergencyrooms.org/formats.html

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------------about Venice Biennale history from wikipedia ---------

curators previous

* 1948 – Rodolfo Pallucchini

* 1966 – Gian Alberto Dell'Acqua

* 1968 – Maurizio Calvesi and Guido Ballo

* 1970 – Umbro Apollonio

* 1972 – Mario Penelope

* 1974 – Vittorio Gregotti

* 1978 – Luigi Scarpa

* 1980 – Luigi Carluccio

* 1982 – Sisto Dalla Palma

* 1984 – Maurizio Calvesi

* 1986 – Maurizio Calvesi

* 1988 – Giovanni Carandente

* 1990 – Giovanni Carandente

* 1993 – Achille Bonito Oliva

* 1995 – Jean Clair

* 1997 – Germano Celant

* 1999 – Harald Szeemann

* 2001 – Harald Szeemann

* 2003 – Francesco Bonami

* 2005 – María de Corral and Rosa Martinez

* 2007 – Robert Storr

* 2009 – Daniel Birnbaum

* 2011 – Bice Curiger

* 2013 – Massimiliano Gioni

* 2015 – Okwui Enwezor

* 2017 – Christine Macel[19]

* 2019 – Ralph Rugoff[20]

----------

#art #artist #artistic #artists #arte #artwork

Pavilion at the Venice Biennale #artcontemporain contemporary art Giardini arsenal

venice Veneziako VenecijaVenècia Venedig Venetië Veneetsia Venetsia Venise Venecia VenedigΒενετία( Venetía Hungarian Velence Feneyjar Venice Venezia Venēcija Venezja Venezia Wenecja Veneza VenețiaVenetsiya BenátkyBenetke Venecia Fenisוועניס Վենետիկ ভেনি স威尼斯 (wēinísī) 威尼斯 ვენეციისવે નિસवेनिसヴェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya

art umjetnost umění kunst taide τέχνη művészetList ealaín arte māksla menasarti Kunst sztuka artă umenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미술(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist

other Biennale :(Biennials ) :

Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale .Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art ,DOCUMENTA KASSEL ATHENS

* Dakar

kritik [edit] kritikaria kritičar crític kritiker criticus kriitik kriitikko critique crítico Kritiker κριτικός(kritikós) kritikus Gagnrýnandi léirmheastóir critico kritiķis kritikas kritiku krytyk crítico critic crítico krytyk beirniad קריטיקער

Basque Veneziako Venecija [edit] Catalan Venècia Venedig Venetië Veneetsia Venetsia Venise Venecia Venedig Βενετία(Venetía) Hungarian Velence Feneyjar Venice Venezia Latvian Venēcija Venezja Venezia Wenecja Portuguese Veneza Veneția Venetsiya Benátky Benetke Venecia Fenis וועניס Վենետիկ ভেনিস 威尼斯 (wēinísī) 威尼斯 Georgian ვენეციის વેનિસ वेनिस ヴェネツィア ವೆನಿಸ್ 베니스 வெனிஸ் వెనిస్ เวนิซ وینس Venetsiya

Thierry Geoffroy / Colonel

#thierrygeoffroy #geoffroycolonel #thierrygeoffroycololonel #lecolonel #biennalist

#artformat #formatart

#emergencyart #urgencyart #urgentart #artofthenow #nowart

emergency art emergency art urgency artist de garde vagt alarm emergency room necessityart artistrole exigencyart predicament prediction pressureart

#InstitutionalCritique

#venicebiennale #venicebiennale2017 #venicebiennale2015

#venicebiennale2019

#venice #biennale #venicebiennale #venezia #italy

#venezia #venice #veniceitaly #venicebiennale

#pastlife #memory #venicebiennale #venice #Venezia #italy #hotelveniceitalia #artexhibit #artshow #internationalart #contemporaryart #themundane #summerday

#biennalevenice

Institutional Critique

Identity Politics Post-War Consumerism, Engagement with Mass Media, Performance Art, The Body, Film/Video, Political, Collage, , Cultural Commentary, Self as Subject, Color Photography, Related to Fashion, Digital Culture, Photography, Human Figure, Technology

Racial and Ethnic Identity, Neo-Conceptualism, Diaristic

Contemporary Re-creations, Popular Culture, Appropriation, Contemporary Sculpture,

Culture, Collective History, Group of Portraits, Photographic Source

, Endurance Art, Film/Video,, Conceptual Art and Contemporary Conceptualism, Color Photography, Human Figure, Cultural Commentary

War and Military, Political Figures, Social Action, Racial and Ethnic Identity, Conflict

Personal Histories, Alter Egos and Avatars

Use of Common Materials, Found Objects, Related to Literature, Installation, Mixed-Media, Engagement with Mass Media, Collage,, Outdoor Art, Work on Paper, Text

Appropriation (art) Art intervention Classificatory disputes about art Conceptual art Environmental sculpture Found object Interactive art Modern art Neo-conceptual art Performance art Sound art Sound installation Street installations Video installation Conceptual art Art movements Postmodern art Contemporary art Art media Aesthetics Conceptualism

Post-conceptualism Anti-anti-art Body art Conceptual architecture Contemporary art Experiments in Art and Technology Found object Happening Fluxus Information art Installation art Intermedia Land art Modern art Neo-conceptual art Net art Postmodern art Generative Art Street installation Systems art Video art Visual arts ART/MEDIA conceptual artis

—-

CRITICAL RUN is an art format developed by Thierry Geoffroy / COLONEL, It follows the spirit of ULTRACONTEMPORARY and EMERGENCY ART as well as aims to train the AWARENESS MUSCLE.

Critical Run has been activated on invitation from institutions such as Moderna Muset Stockholm, Moma PS1 ,Witte de With Rotterdam, ZKM Karlsruhe, Liverpool Biennale, Manifesta Biennial ,Sprengel Museum,Venice Biennale but have also just happened on the spot because a debate was necessary here and now.

It has been activated in Beijing, Cairo, London, Istanbul, Athens, Kassel, Sao Paolo, Hanoi, Istanbul, Paris, Copenhagen, Moskow, Napoli, Sydney, Wroclaw, Bruxelles, Rotterdam, Siberia, Karlsruhe, Barcelona, Aalborg, Venice, Virginia, Stockholm, Aarhus, Rio de Janeiro, Budapest, Washington, Lyon, Caracas, Trondheim, Berlin, Toronto, Hannover, Haage, Newtown, Cartagena, Tallinn, Herning, Roskilde;Mannheim ;Munich etc...

The run debates are about emergency topics like Climate Change , Xenophobia , Wars , Hyppocrisie , Apathy ,etc ...

Participants have been very various from Sweddish art critics , German police , American climate activist , Chinese Gallerists , Brasilian students , etc ...

Critical Run is an art format , like Emergency Room or Biennalist and is part of Emergency Art ULTRACONTEMPORARY and AWARENESS MUSCLE .

www.emergencyrooms.org/criticalrun.html

www.emergencyrooms.org/formats.html

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In 2020 a large exhibition will show 40 of the Critical Run at the Museum Villa Stuck in Munich / part of the Awareness Muscle Training Center

------

for activating the format or for inviting the installation

please contact 1@colonel.dk

www.colonel.dk/

-----

critical,run,art,format,debate ,artformat,formatart,moment,clarity,emergency,kunst,

Sport,effort,curator,artist,urgency,urgence,criticalrun,emergencies,ultracontemporary

,rundebate,sport,art,activism, critic,laufen,Thierry Geoffroy , Colonel,kunstformat

,now art,copenhagen,denmark

Tsukiji Hongwan-ji Temple by Dale Cruse - 10M views

45 2

Nestled in the bustling Tsukiji district of Tokyo, Tsukiji Hongwan-ji Temple is a breathtaking architectural marvel that seamlessly blends traditional Japanese aesthetics with influences from South and Southeast Asia. This historic Jodo Shinshu Buddhist temple, originally built in 1617 and reconstructed in 1934 after a devastating fire, stands as a testament to resilience and cultural exchange.

Unlike traditional Japanese temples, Tsukiji Hongwan-ji’s façade draws inspiration from ancient Indian architectural styles. The grand entrance features a semi-circular arch flanked by intricate columns and carvings reminiscent of South Asian temples. The roof, crowned with a lotus-shaped finial, pays homage to the temple's Buddhist roots while adding a distinctive touch.

Inside, the temple continues to impress with its fusion design. Ornate stained glass windows cast colorful patterns on the walls, while the grand pipe organ—a rarity in Buddhist temples—adds a European touch. These unique elements make Tsukiji Hongwan-ji not just a place of worship but also a space for cultural appreciation and discovery.

The surrounding grounds provide a serene escape, with well-manicured lawns contrasting with Tokyo’s urban energy. Visitors can explore the temple’s rich history through exhibitions or attend one of its many events, including live concerts and mindfulness workshops. Its proximity to the famous Tsukiji Outer Market also makes it a convenient stop for those exploring the area.

Whether you're an architecture enthusiast, history buff, or spiritual seeker, Tsukiji Hongwan-ji Temple offers a one-of-a-kind experience. Step inside to discover a harmonious blend of global influences and Japanese tradition.

testament by Robert in Toronto

22 11

Berlin, Germany. The Memorial to the Homosexual Victims of National Socialism is an unprepossesing monument in a park across the street from the Jewish Holocaust Memorial. To experience it fully, one must become a voyeur, peeping through a small window to discover a film loop of two young men kissing. The monument was designed by Michael Elmgreen and Ingar Dragset. Paul and I were lucky to have a stranger offer to take our picture in front of it.

Testament by Madcam-photo

Testament by Alan Butler

12 7

Reading Bible before the battle.

Graflex Super D, Gundlach Petzval, half speed Blue X-ray film @ 25, Pyrocat HD 1:1:100 jobo 6 min.

Pleasant Hill, LA 2017

Roman goddess Libertas holds a Christian cross, wears a Jehovah crown, and embraces a stone tablet with a New Testament verse by Don Sniegowski

6 5

We like to mix and match our religions, sometimes without even realizing it. For the religious purists, they probably cannot get the Ten Commandments out of their heads when they see the image above, specifically Exodus 20:3-5; you know, "I am a jealous God," and all that. For the Thomas Jefferson-like secularists, who want to separate church and state, they would be alarmed to see the neo-classicist symbol of liberty, Libertas, hold a verse from the New Testament rather than a reference to the U.S. Constitution or the date of our national birth. But this statue is not on public grounds. It's on private church grounds in which the church can mix things up anyway it chooses.

Here is the goddess Libertas [The statue of Liberty] as explained by Wikipedia:

"Libertas (Latin for 'liberty' or 'freedom', pronounced [liːˈbɛrt̪aːs̠]) is the Roman goddess and personification of liberty. She became a politicised figure in the Late Republic, featured on coins supporting the populares faction, and later those of the assassins of Julius Caesar."

Regarding the "Law of Liberty" in James 1:25 of the New Testament, some Christians would likely argue that the "perfect law" in this verse is talking about spiritual freedom and not some "perfect law" of political liberties, whatever that might be.

James 1:25. "But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do."

TYNDALE TOWER MONUMENT, NORTH NIBLEY, GLOUCESTERSHIRE, ENGLAND. by CHRIS NEWMAN

16 9

THE TYNDALE MONUMENT IS A TOWER BUILT ON A HILL AT NORTH NIBLEY, GLOUCESTERSHIRE, ENGLAND. IT WAS BUILT IN HONOUR OF WILLIAM TYNDALE, A TRANSLATOR OF THE NEW TESTAMENT, WHO IS BELIEVED TO HAVE BEEN BORN AT NORTH NIBLEY. THE TOWER WAS CONSTRUCTED IN 1866, 26FT 6IN SQUARE AT THE BASE AND IS 111 FT (34 M) TALL. IT IS POSSIBLE TO ENTER AND CLIMB TO THE TOP OF THE TOWER, UP A SPIRAL STAIRCASE OF ABOUT 120 STEPS. THE HILL IT IS ON ALLOWS A WIDE RANGE OF VIEWS, ESPECIALLY LOOKING DOWN TO THE RIVER SEVERN. THE HILL ON WHICH THE MONUMENT STANDS IS QUITE STEEP. THERE ARE TWO MAIN PATHS, ONE WHICH GOES UP STEEP STEPS, OR ONE THAT FOLLOWS A ROUGH SLOPE. THE TOWER ITSELF IS SURROUNDED BY FENCING AND HAS FLOODLIGHTS THAT LIGHT UP THE TOWER ON SPECIAL OCCASIONS.THE DOOR TO THE TOWER IS NORMALLY UNLOCKED.

FORBIDDEN TO WORK IN ENGLAND, TYNDALE TRANSLATED AND PRINTED IN ENGLISH THE NEW TESTAMENT AND HALF THE OLD TESTAMENT BETWEEN 1525 AND 1535 IN GERMANY AND THE LOW COUNTRIES. HE WORKED FROM THE GREEK AND HEBREW ORIGINAL TEXTS WHEN KNOWLEDGE OF THOSE LANGUAGES IN ENGLAND WAS RARE. HIS POCKET-SIZED BIBLE TRANSLATIONS WERE SMUGGLED INTO ENGLAND, AND THEN RUTHLESSLY SOUGHT OUT BY THE CHURCH, CONFISCATED AND DESTROYED. CONDEMNED AS A HERETIC, TYNDALE WAS STRANGLED AND BURNED OUTSIDE BRUSSELS IN 1536.

TYNDALE'S ENGLISH TRANSLATION OF THE NEW TESTAMENT WAS TAKEN ALMOST WORD FOR WORD INTO THE MUCH PRAISED AUTHORISED VERSION (KING JAMES BIBLE) OF 1611, WHICH ALSO REPRODUCES A GREAT DEAL OF HIS OLD TESTAMENT. FROM THERE HIS WORDS PASSED INTO OUR COMMON UNDERSTANDING. PEOPLE ACROSS THE WORLD HONOUR HIM AS A GREAT ENGLISHMAN, UNJUSTLY CONDEMNED AND STILL UNFAIRLY NEGLECTED. HIS SOLITARY COURAGE AND HIS SKILL WITH LANGUAGES - INCLUDING, SUPREMELY, HIS OWN - ENRICHED ENGLISH HISTORY IN WAYS STILL NOT PROPERLY EXAMINED, AND THEN REACHED OUT TO AFFECT ALL ENGLISH-SPEAKING NATIONS.

Testament@Hellfest 2016 by Romuald Fossé

Gondwana..Nephilim....The Falls of Satan, Eve, and Adam..Paradise Lost... Nephilim and Adam and Eve?..Jurassic break-up of Gondwana by Hughes Songe

All early sources refer to the "sons of heaven" as angels. From the third century BCE onwards, references are found in the Enochic literature, the Dead Sea Scrolls (the Genesis Apocryphon, the Damascus Document, 4Q180), Jubilees, the Testament of Reuben, 2 Baruch, Josephus, and the book of Jude (compare with 2 Peter 2). For example: 1 Enoch 7:2 "And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children." Some Christian apologists, such as Tertullian and especially Lactantius, shared this opinion.

The earliest statement in a secondary commentary explicitly interpreting this to mean that angelic beings mated with humans can be traced to the rabbinical Targum Pseudo-Jonathan and it has since become especially commonplace in modern-day Christian commentaries. This line of interpretation finds additional support in the text of Genesis 6:4 which juxtaposes the sons of God (male gender, divine nature) with the daughters of men (female gender, human nature). From this parallelism it could be inferred that the sons of God are understood as some superhuman beings. The New American Bible commentary draws a parallel to the Epistle of Jude and the statements set forth in Genesis, suggesting that the Epistle refers implicitly to the paternity of Nephilim as heavenly beings who came to earth and had sexual intercourse with women.[22] The footnotes of the Jerusalem Bible suggest that the biblical author intended the Nephilim to be an "anecdote of a superhuman race".

Some Christian commentators have argued against this view, citing Jesus's statement that angels do not marry. Others believe that Jesus was only referring to angels in heaven.

Evidence cited in favor of the fallen angels interpretation includes the fact that the phrase "the sons of God" (Hebrew: בְּנֵי הָֽאֱלֹהִים; or "sons of the gods") is used twice outside of Genesis chapter 6, in the Book of Job (1:6 and 2:1) where the phrase explicitly references angels. The Septuagint manuscript Codex Alexandrinus reading of Genesis 6:2 renders this phrase as "the angels of God" while Codex Vaticanus reads "sons". Targum Pseudo-Jonathan identifies the Nephilim as Shemihaza and the angels in the name list from 1 Enoch. The physical members of the Prince's staff had been constituted sex creatures for the purpose of participating in the plan of procreating offspring embodying the combined qualities of their special order united with those of the selected stock of the Andon tribes, and all of this was in anticipation of the subsequent appearance of Adam. The Life Carriers had planned a new type of mortal embracing the union of the conjoint offspring of the Prince's staff with the first-generation offspring of Adam and Eve. They had thus projected a plan envisioning a new order of planetary creatures whom they hoped would become the teacher- rulers of human society. Such beings were designed for social sovereignty, not civil sovereignty. But since this project almost completely miscarried, we shall never know what an aristocracy of benign leadership and matchless culture Urantia was thus deprived of. For when the corporeal staff later reproduced, it was subsequent to the rebellion and after they had been deprived of their connection with the life currents of the system.

77:2.3 The postrebellion era on Urantia witnessed many unusual happenings. A great civilization—the culture of Dalamatia—was going to pieces. "The Nephilim (Nodites) were on earth in those days, and when these sons of the gods went in to the daughters of men and they bore to them, their children were the `mighty men of old,' the `men of renown.'" While hardly "sons of the gods," the staff and their early descendants were so regarded by the evolutionary mortals of those distant days; even their stature came to be magnified by tradition. This, then, is the origin of the well-nigh universal folk tale of the gods who came down to earth and there with the daughters of men begot an ancient race of heroes. And all this legend became further confused with the race mixtures of the later appearing Adamites in the second garden.

77:2.4 Since the one hundred corporeal members of the Prince's staff carried germ plasm of the Andonic human strains, it would naturally be expected that, if they engaged in sexual reproduction, their progeny would altogether resemble the offspring of other Andonite parents. But when the sixty rebels of the staff, the followers of Nod, actually engaged in sexual reproduction, their children proved to be far superior in almost every way to both the Andonite and the Sangik peoples. This unexpected excellence characterized not only physical and intellectual qualities but also spiritual capacities.

The matter of Eve’s sincerity amid her fall into sin is arguably more complicated than that of Satan’s. Eve’s sin is precipitated by Satan’s rhetorical seduction when the lone Eve is met by Satan disguised as a serpent who claims he has been given reason and speech by eating from the Tree of the Knowledge of Good and Evil; and Eve being alone is the result of her unfortunate decision, for the sake of working more efficiently, to temporarily separate from Adam, a separation Adam agrees to despite first warning Eve that Satan is in Eden seeking their destruction. As many critics have noted, had Eve not left Adam’s presence, she would almost certainly have not succumbed to Satan’s rhetoric.10 But Milton’s text does suggest that Eve’s departure, however lacking foresight, was motivated by a sincere desire to work the garden more productively. At the same time, Milton’s text also suggests that Eve’s theological understanding, whatever her sincere motives, is already somewhat compromised by the time she leaves Adam, a factor that contributes to her spiritual vulnerability. Moreover, as Eve prepares to eat the forbidden fruit, and even more so when she encourages Adam to do likewise, she demonstrates, critical attempts to argue otherwise notwithstanding, a corruption of theology and intent that reveals her insincerity in both the senses that this essay has been discussing.

Gondwana formed part of Pangaea for c. 150 Ma

Gondwana and Laurussia formed the Pangaea supercontinent during the Carboniferous. Pangaea began to break up in the Mid-Jurassic when the Central Atlantic opened. In the western end of Pangaea, the collision between Gondwana and Laurussia closed the Rheic and Palaeo-Tethys oceans. The obliquity of this closure resulted in the docking of some northern terranes in the Marathon, Ouachita, Alleghanian, and Variscan orogenies, respectively. Southern terranes, such as Chortis and Oaxaca, on the other hand, remained largely unaffected by the collision along the southern shores of Laurentia. Some Peri-Gondwanan terranes, such as Yucatán and Florida, were buffered from collisions by major promontories. Other terranes, such as Carolina and Meguma, were directly involved in the collision. The final collision resulted in the Variscan-Appalachian Mountains, stretching from present-day Mexico to southern Europe. Meanwhile, Baltica collided with Siberia and Kazakhstania which resulted in the Uralian orogeny and Laurasia. Pangaea was finally amalgamated in the Late Carboniferous-Early Permian but the oblique forces continued until Pangaea began to rift in the Triassic.Space prevents an extensive analysis of Adam and Eve’s lengthy dialogue immediately preceding her departure.11 But of particular interest is the narrator’s comment that Eve, hurt by Adam’s urgings that she stay with him lest she be vulnerable to Satan on her own, “thought / Less attributed to her Faith sincere” (99.319–20).12 It is most significant that Milton’s narrator describes Eve’s faith as “sincere”—a sincerity that falls under the category of “unfeigned honesty”12—because the couple’s dialogue has earlier revealed that Eve, although still unfallen, has already strayed into theological error. Eve specifically speaks erroneously when, responding to Adam’s initial misgivings concerning Eve’s proposed departure, she objects, regarding Satan, that “His violence thou fearst not, being such, / As wee, not capable of death or paine, / Can either not receave, or can repell” (99.282–84). Eve’s error—which Adam, to his loss, fails to specifically confront—is to say that she and Adam are “not capable of death or paine,” a statement that contradicts God’s commandment to Adam that if he eats of the Tree of Knowledge, he “shalt dye” (88.330).References to the offspring of Seth rebelling from God and mingling with the daughters of Cain are found from the second century CE onwards in both Christian and Jewish sources. e.g. Rabbi Shimon bar Yochai, Augustine of Hippo, Sextus Julius Africanus, and the Letters attributed to St. Clement. It is also the view expressed in the modern canonical Amharic Ethiopian Orthodox Bible: Henok 2:1–3 "and the Offspring of Seth, who were upon the Holy Mount, saw them and loved them. And they told one another, 'Come, let us choose for us daughters from Cain's children; let us bear children for us.'"

Orthodox Judaism has taken a stance against the idea that Genesis 6 refers to angels or that angels could intermarry with men. Shimon bar Yochai pronounced a curse on anyone teaching this idea. Rashi and Nachmanides followed this. Pseudo-Philo, Biblical Antiquities 3:1–3 may also imply that the "sons of God" were human.[34] Consequently, most Jewish commentaries and translations describe the Nephilim as being from the offspring of "sons of nobles", rather than from "sons of God" or "sons of angels".[35] This is also the rendering suggested in the Targum Onqelos, Symmachus and the Samaritan Targum which read "sons of the rulers", where Targum Neophyti reads "sons of the judges". Likewise, a long-held view among some Christians is that the "sons of God" were the formerly righteous descendants of Seth who rebelled, while the "daughters of men" were the unrighteous descendants of Cain, and the Nephilim the offspring of their union.[36] This view, dating to at least the 1st century AD in Jewish literature as described above, is also found in Christian sources from the 3rd century if not earlier, with references throughout the Clementine literature,[37] as well as in Sextus Julius Africanus,[38] Ephrem the Syrian[39] and others. Holders of this view have looked for support in Jesus' statement that "in those days before the flood they [humans] were ... marrying and giving in marriage" (Matthew 24:38).

Some individuals and groups, including St. Augustine, John Chrysostom, and John Calvin, take the view of Genesis 6:2 that the "Angels" who fathered the Nephilim referred to certain human males from the lineage of Seth, who were called sons of God probably in reference to their prior covenant with Yahweh (cf. Deuteronomy 14:1; 32:5); according to these sources, these men had begun to pursue bodily interests, and so took wives of the daughters of men, e.g., those who were descended from Cain or from any people who did not worship God. This also is the view of the Ethiopian Orthodox Church, supported by their own Ge'ez manuscripts and Amharic translation of the Haile Selassie Bible—where the books of 1 Enoch and Jubilees, counted as canonical by this church, differ from western academic editions. The "Sons of Seth view" is also the view presented in a few extra-biblical, yet ancient works, including Clementine literature, the 3rd century Cave of Treasures, and the ca. 6th Century Ge'ez work The Conflict of Adam and Eve with Satan. In these sources, these offspring of Seth were said to have disobeyed God, by breeding with the Cainites and producing wicked children "who were all unlike", thus angering God into bringing about the Deluge, as in the Conflict: Certain wise men of old wrote concerning them, and say in their [sacred] books that angels came down from heaven and mingled with the daughters of Cain, who bare unto them these giants. But these [wise men] err in what they say. God forbid such a thing, that angels who are spirits, should be found committing sin with human beings. Never, that cannot be. And if such a thing were of the nature of angels, or Satans, that fell, they would not leave one woman on earth, undefiled ... But many men say, that angels came down from heaven, and joined themselves to women, and had children by them. This cannot be true. But they were children of Seth, who were of the children of Adam, that dwelt on the mountain, high up, while they preserved their virginity, their innocence and their glory like angels; and were then called 'angels of God.' But when they transgressed and mingled with the children of Cain, and begat children, ill-informed men said, that angels had come down from heaven, and mingled with the daughters of men, who bear them giants. In the eastern end collisions occurred slightly later. The North China, South China, and Indochina blocks rifted from Gondwana during the middle Paleozoic and opened the Proto-Tethys Ocean. North China docked with Mongolia and Siberia during the Carboniferous–Permian followed by South China. The Cimmerian blocks then rifted from Gondwana to form the Palaeo-Thethys and Neo-Tethys oceans in the Late Carboniferous and docked with Asia during the Triassic and Jurassic. Western Pangaea began to rift while the eastern end was still being assembled. The formation of Pangaea and its mountains had a tremendous impact on global climate and sea levels, which resulted in glaciations and continent-wide sedimentation. In North America, the base of the Absaroka sequence coincides with the Alleghanian and Ouachita orogenies and are indicative of a large-scale change in the mode of deposition far away from the Pangaean orogenies. Ultimately, these changes contributed to the Permian–Triassic extinction event and left large deposits of hydrocarbons, coal, evaporite, and metals. The break-up of Pangaea began with the Central Atlantic magmatic province (CAMP) between South America, Africa, North America, and Europe. CAMP covered more than seven million square kilometres over a few million years, reached its peak at c. 200 Ma, and coincided with the Triassic–Jurassic extinction event.[24] The reformed Gondwanan continent was not precisely the same as that which had existed before Pangaea formed; for example, most of Florida and southern Georgia and Alabama is underlain by rocks that were originally part of Gondwana, but this region stayed attached to North America when the Central Atlantic opened. A large number of terranes were accreted to Eurasia during Gondwana's existence but the Cambrian or Precambrian origin of many of these terranes remains uncertain. For example, some Palaeozoic terranes and microcontinents that now make up Central Asia, often called the "Kazakh" and "Mongolian terranes", were progressively amalgamated into the continent Kazakhstania in the Late Silurian. Whether these blocks originated on the shores of Gondwana is not known.

In the Early Palaeozoic the Armorican terrane, which today form large parts of France, was part of either Peri-Gondwana or core Gondwana; the Rheic Ocean closed in front of it and the Palaeo-Tethys Ocean opened behind it. Precambrian rocks from the Iberian Peninsula suggest it too probably formed part of core Gondwana before its detachment as an orocline in the Variscan orogeny close to the Carboniferous–Permian boundary.

en.wikipedia.org/wiki/Nephilim

From Turkey to north-eastern India: the Taurides in southern Turkey; the Lesser Caucasus Terrane in Georgia; the Sanand, Alborz, and Lut terranes in Iran; the Mangysglak or Kopetdag Terrane in the Caspian Sea; the Afghan Terrane; the Karakorum Terrane in northern Pakistan; and the Lhasa and Qiangtang terranes in Tibet. The Permian–Triassic widening of the Neo-Tethys pushed all these terranes across the Equator and over to Eurasia. Antarctica, the centre of the supercontinent, shared boundaries with all other Gondwana continents and the fragmentation of Gondwana propagated clockwise around it. The break-up was the result of one of the Earth's most extensive large igneous provinces c. 200 to 170 Ma, but the oldest magnetic anomalies between South America, Africa, and Antarctica are found in what is now the southern Weddell Sea where initial break-up occurred during the Jurassic c. 160 to 180 Ma. The first ocean floor formed between Madagascar and Africa c. 150 Ma (left) and between India and Madagscar c. 70 Ma (right). Gondwana began to break up in the early Jurassic following the extensive and fast emplacement of the Karoo-Ferrar flood basalts c. 184 Ma. Before the Karoo plume initiated rifting between Africa and Antarctica, it separated a series of smaller continental blocks from Gondwana's southern, Proto-Pacific margin (along what is now the Transantarctic Mountains): the Antarctic Peninsula, Marie Byrd Land, Zealandia, and Thurston Island; the Falkland Islands and Ellsworth–Whitmore Mountains (in Antarctica) were rotated 90° in opposite directions; and South America south of the Gastre Fault (often referred to as Patagonia) was pushed westward.[32] The history of the Africa-Antarctica break-up can be studied in great detail in the fracture zones and magnetic anomalies flanking the Southwest Indian Ridge.

The first ocean floor formed between India and Antarctica c. 120 Ma (left). The Kerguelen LIP began to form the Ninety East ridge c. 80 Ma (centre). The Indian and Australian plates merged c. 40 Ma (right). East Gondwana, comprising Antarctica, Madagascar, India, and Australia, began to separate from Africa. East Gondwana then began to break up c. 132.5 to 96 Ma when India moved northwest from Australia-Antarctica.[36] The Indian Plate and the Australian Plate are now separated by the Capricorn Plate and its diffuse boundaries.[37] During the opening of the Indian Ocean, the Kerguelen hotspot first formed the Kerguelen Plateau on the Antarctic Plate c. 118 to 95 Ma and then the Ninety East Ridge on the Indian Plate at c. 100 Ma.[38] The Kerguelen Plateau and the Broken Ridge, the southern end of the Ninety East Ridge, are now separated by the Southeast Indian Ridge.

Separation between Australia and East Antarctica began c. 132 Ma with sea-floor spreading occurring c. 96 Ma. A shallow seaway developed over the South Tasman Rise during the Early Cenozoic and as oceanic crust started to separate the continents during the Eocene c. 35.5 Ma global ocean temperature dropped significantly.[39] A dramatic shift from arc- to rift magmatism c. 100 Ma separated Zealandia, including New Zealand, the Campbell Plateau, Chatham Rise, Lord Howe Rise, Norfolk Ridge, and New Caledonia, from West Antarctica c. 84 Ma.Significantly, Eve can in the same scene first speak words of theological error that help propel her to her fatal encounter with Satan and then, a bit later, be described by Milton’s narrator as having “faith sincere,” even as Eve’s theological purity appears to have slipped. Moreover, Milton’s narrator explicitly stresses well into her subsequent temptation that Eve is “yet sinless” (99.659). And Milton takes pains not to depict Eve’s unwise decision to depart from Adam as defiance. Rather, the confused and insecure Adam, having warned Eve of Satan’s dangerous presence, actually urges Eve to “Go” in her “native innocence” and “relie” on her own “vertue” (9.373–74). Milton’s narrator describes Eve as “yet submiss” as she departs, telling Adam that she leaves “With thy permission” (99.377–78).

At c. 126 Ma (left) the Falkland Plateau began to slide past southern Africa and the Paraná-Etendeka LIP had opened the Mid-Atlantic Ridge. At c. 83 Ma (right) the South Atlantic was fully opened and the Romanche Fracture Zone was forming near the Equator. The opening of the South Atlantic Ocean divided West Gondwana (South America and Africa), but there is a considerable debate over the exact timing of this break-up. Rifting propagated from south to north along Triassic–Early Jurassic lineaments, but intra-continental rifts also began to develop within both continents in Jurassic–Cretaceous sedimentary basins; subdividing each continent into three sub-plates. Rifting began c. 190 Ma at Falkland latitudes, forcing Patagonia to move relative to the still static remainder of South America and Africa, and this westward movement lasted until the Early Cretaceous 126.7 Ma. From there rifting propagated northward during the Late Jurassic c. 150 Ma or Early Cretaceous c. 140 Ma most likely forcing dextral movements between sub-plates on either side. South of the Walvis Ridge and Rio Grande Rise the Paraná and Etendeka magmatics resulted in further ocean-floor spreading c. 130 to 135 Ma and the development of rifts systems on both continents, including the Central African Rift System and the Central African Shear Zone which lasted until c. 85 Ma. At Brazilian latitudes spreading is more difficult to assess because of the lack of palaeo-magnetic data, but rifting occurred in Nigeria at the Benue Trough c. 118 Ma. North of the Equator the rifting began after 120.4 Ma and continued until c. 100 to 96 Ma.[41]

In the Early Cenozoic Australia was still connected to Antarctica c. 35–40° south of its current location and both continents were largely unglaciated. A rift between the two developed but remained an embayment until the Eocene-Oligocene boundary when the Circumpolar Current developed and the glaciation of Antarctica began.

Australia was warm and wet during the Palaeocene and dominated by rainforest. The opening of the Tasman Gateway at the Eocene-Oligocene boundary (33 Ma) resulted in abrupt cooling but the Oligocene became a period of high rainfall with swamps in southeast Australia.

The Tasman Gateway between Australia and Antarctica began to open c. 40 to 30 Ma. Palaeontological evidences indicate the Antarctic Circumpolar Current (ACC) was established in the Late Oligocene c. 23 Ma with the full opening of the Drake Passage and the deepening of the Tasman Gateway. The oldest oceanic crust in the Drake Passage, however, is 34 to 29 Ma-old which indicates spreading between the Antarctic and South American plates began near the Eocene/Oligocene boundary.[50] Deep sea environments in Tierra del Fuego and the North Scotia Ridge during the Eocene and Oligocene indicate a "Proto-ACC" opened opened during this period. Later, 26 to 14 Ma, a series of events severally restricted the Proto-ACC: change to shallow marine conditions along the North Scotia Ridge; closure of the Fuegan Seaway, the deep sea that existed in Tierra del Fuego; and uplift of the Patagonian Cordillera. This, together with the reactivated Iceland plume, contributed to global warming. During the Miocene, the Drake Passage began to widen and as water flow between South America and the Antarctic Peninsula increased, the renewed ACC resulted in cooler global climate.

Since the Eocene the northward movement of the Australian Plate has resulted in an arc-continent collision with the Philippine and Caroline plates and the uplift of the New Guinea Highlands. From the Oligocene to the late Miocene, the climate in Australia, dominated by warm and humid rainforests before this collision, began to alternate between open forest and rainforest before the continent became the arid or semiarid landscape it is today. The closure of the Rheic Ocean and the formation of Pangaea in the Carboniferous resulted in the rerouting of ocean currents which initiated an Ice House period. As Gondwana began to rotate clockwise, Australia shifted south to more temperate latitudes. An ice cap initially covered most of southern Africa and South America but began to spread to eventually cover most of the supercontinent, save for northern-most Africa-South America and eastern Australia. Giant lycopod and horsetail forests continued to evolve in tropical Laurasia together with a diversified assemblage of true insects. In Gondwana, in contrast, ice and, in Australia, volcanism decimated the Devonian flora to a low-diversity seed fern flora – the pteridophytes were increasingly replaced by the gymnosperms which were to dominate until the Mid-Cretaceous. Australia, however, was still located near the Equator during the Early Carboniferous and during this period temnospondyl and lepospondyl amphibians and the first amniote reptilians evolved, all closely related to the Laurasian fauna, but spreading ice eventually drove these animals away from Gondwana entirely.

During the Mid- to Late Triassic Hot House condition coincided with a peak in biodiversity — the end-Permian extinction was huge and so was the radiation that followed. Two families of conifers, Podocarpaceae and Araucariaceae, dominated Gondwana in the Early Triassic, but Dicroidium, an extinct genus of fork-leaved seed ferns, dominated woodlands and forests of Gondwana during most of the Triassic. Conifers evolved and radiated during the period with six of eight extant families already present before the end of it. Bennettitales and Pentoxylales, two now extinct orders of gymnospermous plants, evolved in the Late Triassic and became important in the Jurassic and Cretaceous. It is possible that gymnosperm biodiversity surpassed later angiosperm biodiversity and that the evolution of angiosperms began during the Triassic but, if so, in Laurasia rather than in Gondwana. Two Gondwanan classes, lycophytes and sphenophytes, saw a gradual decline during the Triassic while ferns, though never dominant, managed to diversify.Nonetheless, Eve continues to listen to Satan’s relentless appeals. As Stanley Fish (2015) has recently argued, “even before she hears Satan’s argument,” Eve should ask, “What part of ‘Ye shall not eat’ (PL 9.662) don’t you understand”? (“Milton” 7). But failing to do so, she is quickly overwhelmed by Satan’s subsequent impassioned speech, a speech that derides God’s injustice, extols the Tree’s wondrous power, and implores Eve—whom Satan calls “Queen of this Universe” (684)—of her need to eat the Tree’s fruit (679–732). The serpent’s rhetorical power—grounded in his insincere claim that his ability to speak came from the fruit, of which he says he ate without dying—combined with Eve’s physical hunger and the assault on her senses caused by the beautiful, delicious-smelling fruit, conspire against her previous adherence to God’s command.

The Cretaceous saw the arrival of the angiosperms, or flowering plants, a group that probably evolved in western Gondwana (South America-Africa). From there the angiosperms diversified in two stages: the monocots and magnoliids evolved in the Early Cretaceous followed by the hammamelid dicots. By the Mid-Cretaceous angiosperms constituted half of the flora in northeastern Australia. There is, however, no obvious connection between this spectacular angiosperm radiation and an extinction event nor vertebrate/insect evolution. Insect orders associated with pollination, such as beetles, flies, butterflies and moths, and wasps, bees, and ants, radiated continuously from the Permian-Triassic long before the arrival of the angiosperms. Well-preserved insect fossils have been found in the lake deposits of the Santana Formation in Brazil, the Koonwarra Lake fauna in Australia, and the Orapa diamond mine in Botswana. Dinosaurs continued to prosper but, as the angiosperm diversified, conifers, bennettitaleans and pentoxylaleans disappeared from Gondwana c. 115 Ma together with the specialised herbivorous ornithischians whilst generalist browsers such as several families of sauropodomorph Saurischia prevailed. The Cretaceous–Paleogene extinction event killed off all dinosaurs except birds, but plant evolution in Gondwana was hardly affected by the event. Gondwanatheria is an extinct group of non-therian mammals with a Gondwanan distribution (South America, Africa, Madagascar, India, and Antarctica) during the Late Cretaceous and Palaeogene.[65] Xenarthra and Afrotheria, two placental clades, are of Gondwanan origin and probably began to evolve separately c. 105 Ma when Africa and South America separated.

The classic treatments of sincerity in the second half of the twentieth century have not emphasized the word’s older theological meaning. Although both Patricia M. Ball (1964) and Lionel Trilling (1972) note, in Ball’s words, that earlier “implications of sincerity were predominantly religious,” with the word being “used to affirm purity of belief, genuine doctrine, freedom from theological duplicity” (1), both Ball and Trilling stress that the effects of Romanticism and subsequent cultural movements brought the word to mean, as it still does in common parlance, “a congruence between avowal and actual feeling” (Trilling 2).1 As we investigate matters of sincerity in John Milton’s Paradise Lost (1667, second edition 1674), we must recognize that for the pre-Romantic Milton, sincerity is foremost a theological concern, and thus, that “feeling,” per se, is not a proper measure of a person’s sincerity; for, as events in Paradise Lost reveal, feelings can fluctuate wildly in the human heart and, if followed, lead characters to disobey God and fall into sin. Milton most certainly recognizes and emphasizes, however, a connection between theological purity and the unfeigned honesty of the individual in question. This connection is evident when Milton’s God the Father, speaking to his Son concerning why human and angelic wills must be free, asks, “Not free, what proof could they have givn sincere / Of true allegiance, constant Faith or Love” (3.103–04)?2 The individual angel or human must make the sincere choice to obey faithfully the true God on his terms, and that character cannot offer the Romantic argument that he or she chose disobedience through “sincere” feelings and actions of dissen...neither Satan’s, Eve’s, nor Adam’s decisions to transgress can be considered “sincere” in terms of either the pre-Romantic understanding of sincerity as theological purity or the largely romantic understanding of sincerity as unfeigned honesty. Rather, each character’s respective fall betrays both impious and self-serving motivations that undercut claims to sincerity proffered by either the characters themselves or their critical defenders.

en.wikipedia.org/wiki/Gondwana

Testament by Texas Finn

8 12

Charles Nelson House by Jacob Carroll

13 2

Often referred to as the most photographed house in Central Oregon. The following description and history was collected and written by Theresa L Peterson, not myself.

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The History of the Charles E Nelson House of Dufur, Oregon

The "Nelson" house is arguably the most photographed house in Central Oregon, certainly in Wasco County. It takes the viewer by surprise when it comes in to view, sitting alone in a little swale along Emerson Loop Road, beaten and tattered to the point of collapse, but still somehow it remains standing. Even in its precarious position it is still stately . Out of place in the middle of a wheat field but yet it belongs, as a testament to the past.

There is definitely something special about this particular house that makes it much different than the dozens of other abandoned homes in the Dufur area that were built by homesteaders that came and went at the turn of the 20th century. You know just by looking that it is still filled with the hopes and dreams of those who filled its rooms. Lured by promises of a better life, single men and families came by the thousands to Oregon and to the rolling hills south of The Dalles for free land. All they had to do was live on it for 5 years and show improvements and it was theirs. It seemed so easy but it was anything but. The successful ones were able to bear the incredibly hot dusty summers where the threat of a lightning storm often meant wildfires that would take their livelihood in minutes and cold, windblown winters that might lock them snowbound in their drafty homes for days if not longer, and kill their livestock. Many of their descendants still farm the hills near Dufur. Those that could not soon left for better climates, selling their homestead dreams to another dreamer or an established rancher who made the country work for him.

Perhaps it was this dream that made Robert Lowe (1858-1939) and his wife Isabella (Cochrane) Lowe select this plat of land to homestead. Both natives of Scotland, they came to America as small children and lived in Albany, NY where they met and Robert made his living as a boiler maker. They were married in 1882. Soon they started to dream of going west.

In 1892 Robert received the patent for the land the house sits on from the U.S. government. They started with nothing but the raw land and lived here until 1903 when they decided to give up their homestead and move to Portland where they lived until they passed. Both Robert and Isabella are buried in the River View Cemetery in Portland.

In 1903 Sylvester V. Mason and his wife Mary bought the homestead for $4500. Sylvester had moved from New York state as a single man to the area around 1900 and had already taken up farming. He soon found a wife and they moved in with their new born son, Nicholas and had a second son, Charles in 1906. They sold the property in 1906 and went on to build a large wheat operation near Boyd. Charles is buried in the Rice cemetery.

The next owners were looking for a different type of new beginning. James Leroy Holgate was from an old pioneer family of Oregon. Born in 1859 in Benton County Oregon he later moved to Junction City. In 1883 he married the first cousin of President Herbert Hoover, Clara Hoover, but in 1906 in what must have then been a scandal, he divorced his wife of 23 years and immediately married Anna Case. Anna had also divorced her husband and together the newlyweds suddenly had family of 7, with the children's ages ranging from 21 to 6 years. They got a mortgage for $5500 and started their new lives together. The house must have been bustling with activity. Sadly the happiness was cut short when Anna died in 1910 only 4 years after they moved in. James ,not letting any grass grow under his feet and a big brood to care for married again sometime before 1912. This time Hattie was her name. James and Hattie eventually moved to the Portland area. Details of what happened to the children are hard to find except for this interesting note. According to the book "History of Wasco County" by Wm. H. McNeal (1953), Bert, Anna's son, who was one of the children who moved in when she married, is buried on the property. He is not. He lived a long life, died in 1976 and is buried in the Willamette National Cemetery in Portland. Perhaps it is another child but it seems odd that their mother would be buried in a cemetery while the child would be buried on the ranch. We'll probably never know who or if anyone is buried there.

In 1912 James and new bride Hattie put the property under contract to William Fulton for $6000 and moved to The Dalles. Mr. Fulton paid $1200 and agreed to deliver the first 1/2 of all the crops of any kind to an agreed warehouse before Oct. 15th of each year until the balance was paid with 8% interest. Mr. Fulton also agreed to pay the taxes AND continue to insure the house for $2000. (So we know the house is standing as of 1912). As near as I can tell this contract was successfully completed in 1915..however there is warranty deed for the property dated in 1917 between William and A.B and Lizzie C Carlock of Multnomah County. Mr. Fulton paid $3795. for the property in this document. I have not been able to find any reference to Mr. and Mrs. Carlock buying the property . * I'm not sure if Holgate transferred the contract or lost it in a poker game...more research needed here. The Fulton's lived in the house and worked the land until 1926 when it became the birthplace of yet another family's dream. This time the new family stayed...for 78 years.

Long before Charles E Nelson handed over his $10 and "other good and valuable considerations" for the house and land on Emerson Loop, the seeds were sown and the roots ran deep for his love of the land near The Dalles. His grandparents, both of Wigtownshire, Scotland, James and Elizabeth Nelson had come America with their two youngest of 11 children, David Dalziel and daughter Janie, arriving in San Francisco in December of 1879. Wasting no time they came to The Dalles the following February where they claimed land on Dutch Flats. For a while they were the only settlers in this area, the only road being an old Indian trail and very rough terrain. They made a lasting home there and daughter Jane married William Harriman a rancher who later became a county commissioner. James and Elizabeth are both buried in the Eight Mile Cemetery.

Son David, married Joanna (Joan) Stewart in July of 1893 in the home of the bride at Mt. Hood Flat. She was also a native of Scotland and had moved with her parents to the area. They took over the farm on Dutch flat and had 3 children there, a son who died a birth and two daughters. They sold the farm and moved to a ranch on Emerson Loop Road. In the 1910 census they are shown with 5 children including 9 year old son Charles. Their neighbors, just down the road, are the newly married James and Anna Holgate and their collective children. Perhaps some of them were playmates to Charles. In the 1920 census, Charles is still working as a hand on his father's ranch but saving his money...and keeping an eye on the place down the road.

In 1926 Charles set his eyes upon Miss Ormaly Walton and was smitten. Before he made her his wife though he needed a place of his own, so in September of 1926 he bought the house that would later be known as the Nelson House. There is no way of knowing what the Other good and valuable considerations were in the contract but in any case Charles and his new bride would have a home to start their lives together in.

Charles and Orma were married in March of 1927 and moved in. There was 1 bedroom downstairs and 3 upstairs. Heat was created by a Globe Hot'nTot parlor stove in the front room of the house and a big Monarch cooking stove in the kitchen. There was also no insulation, no indoor plumbing and no electricity. Outside there was a barn for the cattle and the horses that Charles particularly enjoyed, a machine shed, wood shed and a chicken house. Water was supplied by the windmill that still stands today. There may have been a small Delco electrical system on the farm by 1930. In the 1930 census, the question "Do you have a radio?" is answered yes, but grid power didn't come for many years. Two daughters were born to the couple. Rosemary to whom we owe the wonderful details of the house and what it was like to live there and her younger sister Charlene. Rosemary was born in 1931 as the great depression began. It hit the area very hard and Charles worked not only his own land but other ranches in the area as well, often moving his young family with him. Rosemary went to the Fairfield School which was across the road from the house. She went there from 1st through 5th Grades. She was the only student in her grade and about 8 students in total at the school. Eventually students were sent to The Dalles and the school burned a few years later. The property the house sat on was a small acreage. Charles often rented other ranches to grow wheat and the family moved to the larger ranch to be with him. During WWII Charles cared for a neighbor's property while the owner's son was at war. After the war the family came home. In 1946 the REA finally came to the area and installed proper electricity. Joanna was excited and there was 2 things on her list that she wanted. A real refrigerator and an iron. The house still had no running water nor insulation. It was hot and dusty in the summer and extremely cold in the winter. In 1949 they left the house for the last time and it has remained empty since. Rosemary married and after the passing of her parents inherited the property and the house. Over the years the house has been often vandalized and used for midnight parties. It's location makes it very hard for the neighbors to watch over it. I asked her about the popularity of the house to photographers. She laughed and remarked how she wished she had a dollar for every time someone stopped to take a picture of it but she is glad people enjoy it. She sold the house and property in 2004 to the current owner and hasn't been back since but has fond memories of Dufur, the way of life there and the old house.

Who built the house? I'm betting on the Holgate's and a planned trip to the tax assessor should prove it out. He was a man of means and needed a big home for his many children. The architecture also fits with 1906 and in the following contract to Fulton he expressly required that the house be insured for $2000. A lot of money in 1912. It is called the Nelson house due to the longevity of the Nelson family's ownership. Ask a local resident for the Holgate or Fairfield house and you will get a blank stare. Ask for the Nelson house you will get an immediate response and directions.

So what is it about that house that draws everyone to it? To me it invited people in, strangely even in its condition it still does. It still expresses a promise of good things to come .

Theresa L Peterson 8/28/2015. I will update if more information comes to light.

Information for this article came from county and homestead deed records, grave records, published books on the history of Wasco county, family histories found on Ancestry.com and U.S. census records.

I would like to express my deepest thanks to the Wasco County Clerk's office who helped me sort through the deed records and lift the heavy books for me when my injured shoulder wouldn't let me. I would also like to thank the many new friends and descendants of the above mentioned families and neighbors who helped by allowing me to use family photos and by directing me to more information. Most of all I would like to thank the most lovely lady who called the grand old house her home. Thank you so much, Rosemary Nelson Wyatt. You made the house come alive with your vivid memories.

NOTES: Some people have put forth that this may have been a Sears "kit" house. I think it would be doubtful as this house is not in either the Sears nor Aladdin catalogs but only an inspection of the type of wood used inside would prove it out as those (and other Midwest companies) only shipped oak or pine not the fir that so many old homes had in them. Gordon-Van Tine Co was in Chehalis, Washington but didn't ship from there until after 1915.

*Per family lore J.L. was "pretty cantankerous and ....couldn't count cards either"

Detail of the Jesus as the Good Shepherd Stained Glass Window; St Mark the Evangelist Church of England - George Street, Fitzroy by raaen99

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Installed in the 1920s after a major renovation, the Jesus as the Good Shepherd window was created by Melbourne stained glass manufacturer Brooks, Robinson and Company Glass Merchants, who dominated the market in stained glass in Melbourne during the 1920s, 1930s and 1940s. The image of Jesus clutching a lamb is commonly found in windows such as these. The image refers to a passage in John's Gospel in the New Testament, wherein Jesus describes himself as the good shepherd. The image of the Good Shepherd is designed to remind parishioners of Jesus' love for all his sheep, even the black ones, and the value that each person has for him.

He stands benevolently with his shepherds' crook, clutching a lamb, whilst in the vignette below him at the bottom of the lancet window, Jesus is shown bringing his wayward flock safely into the safety of the barn. The sheep to his left looks wistfully up at him, whilst the lamb held in his arms in the main depiction is shown in the vignette draped over the crook of his arm.

The letters IHS appear intertwined in a monogram at the top of the lancet window. These letters are a contraction for "Iesus Hominum Salvator"; "Jesus, Savior of Men".

Built amid workers' cottages and terrace houses of shopkeepers, St. Mark the Evangelist Church of England sits atop an undulating rise in the inner Melbourne suburb of Fitzroy. Nestled behind a thick bank of agapanthus beyond its original cast-iron palisade fence, it would not look out of place in an English country village with its neat buttresses, bluestone masonry and simple, unadorned belfry.

St. Mark the Evangelist was the first church to be built outside of the original Melbourne grid as Fitzroy developed into the city's first suburb. A working-class suburb, the majority of its residents were Church of England and from 1849 a Mission Church and school served as a centre for religious, educational and recreational facilities. The school was one of a number of denominational schools established by the Church of England and was partly funded by the Denominational School Board.

St. Mark the Evangelist Church of England was designed by architect James Blackburn and built in Early English Gothic style. Richard Grice, Victorian pastoralist and philanthropist, generously contributed almost all the cost of its construction. Work commenced in 1853 to accommodate the growing Church of England congregation of Fitzroy. On July 1st, 1853, the first stone of St. Mark the Evangelist was laid by the first Bishop of Melbourne, The Right Rev. Charles Perry.

Unfortunately, Blackburn did not live to see its completion, dying the following year in 1854 of typhoid. This left St. Mark the Evangelist without an architect to oversee the project, and a series of other notable Melbourne architects helped finish the church including Lloyd Tayler, Leonard Terry and Charles Webb. Even then when St. Mark the Evangelist opened its doors on Sunday, January 21st, 1855, the church was never fully completed with an east tower and spire never realised. The exterior of the church is very plain, constructed of largely unadorned bluestone, with simple buttresses marking structural bays and tall lancet windows. The church's belfry is similarly unadorned, yet features beautiful masonry work. It has a square tower and broach spire.

Inside St. Mark the Evangelist Church of England it is peaceful and serves as a quiet sanctuary from the noisy world outside. I visited it on a hot day, and its enveloping coolness was a welcome relief. Walking across the old, highly polished hardwood floors you cannot help but note the gentle scent of the incense used during mass. The church has an ornately carved timber Gothic narthex screen which you walk through to enter the nave. Once there you can see the unusual two storey arcaded gallery designed by Leonard Terry that runs the entire length of the east side of building. Often spoken of as “The Architect’s Folly” Terry's gallery was a divisive point in the Fritzroy congregation. Some thought it added much beauty to the interior with its massive square pillars and seven arches supporting the principals of the roof. Yet it was generally agreed that the gallery was of little effective use, and came with a costly price tag of £3,000.00! To this day, it has never been fully utlised by the church. St. Mark the Evangelist has been fortunate to have a series of organs installed over its history; in 1854 a modest organ of unknown origin: in 1855 an 1853 Foster and Andrews, Hull, organ which was taken from the Athenaeum Theatre in Melbourne's Collins Street: in 1877 an organ built by Melbourne organ maker William Anderson: and finally in 1999 as part of major renovation works a 1938 Harrison and Harrison, Durham, organ taken from St. Luke's Church of England in Cowley, Oxfordshire. The church has gone through many renovations over the ensuing years, yet the original marble font and pews have survived these changes and remain in situ to this day. Blackwood reredos in the chancel, dating from 1939, feature a mosaic of the last supper by stained glass and church outfitters Brooks, Robinson and Company. A similar one can be found at St. Matthew's Church of England in High Street in Prahran. The fine lancet stained glass windows on the west side of St. Mark the Evangelist feature the work of the stained glass firms Brooks, Robinson and Company. and William Montgomery. Many of the windows were installed in the late Nineteenth Century.

The St. Mark the Evangelist Parish Hall and verger's cottage were added in 1889 to designs by architects Hyndman and Bates. The hall is arranged as a nave with clerestorey windows and side aisles with buttresses. In 1891 the same architects designed the Choir Vestry and Infants Sunday School on Hodgson Street, to replace the earlier school of 1849 which had been located in the forecourt of the church.

The present St. Mark the Evangelist's vicarage, a two-storey brick structure with cast-iron lacework verandahs, was erected in 1910.

I am very grateful to the staff of Anglicare who run the busy adjoining St. Mark's Community Centre for allowing me to have free range of the inside of St. Mark the Evangelist for a few hours to photograph it so extensively.

James Blackburn (1803 - 1854) was an English civil engineer, surveyor and architect. Born in Upton, West Ham, Essex, James was the third of four sons and one daughter born to his parents. His father was a scalemaker, a trade all his brothers took. At the age of 23, James was employed by the Commissioners of Sewers for Holborn and Finsbury and later became an inspector of sewers. However, his life took a dramatic turn in 1833, when suffering economic hardship, he forged a cheque. He was caught and his penalty was transportation to Van Diemen’s Land (modern day Tasmania). As a convicted prisoner, yet also listed as a civil engineer, James was assigned to the Roads Department under the management of Roderic O’Connor, a wealthy Irishman who was the Inspector of Roads and Bridges at the time. On 3 May 1841 James was pardoned, whereupon he entered private practice with James Thomson, another a former convict. In April 1849, James sailed from Tasmania aboard the "Shamrock" with his wife and ten children to start a new life in Melbourne. Once there he formed a company to sell filtered and purified water to the public, and carried out some minor architectural commissions including St. Mark the Evangelist in Fitzroy. On 24 October he was appointed city surveyor, and between 1850 and 1851 he produced his greatest non-architectural work, the basic design and fundamental conception of the Melbourne water supply from the Yan Yean reservoir via the Plenty River. He was injured in a fall from a horse in January 1852 and died on 3 March 1854 at Brunswick Street, Collingwood, of typhoid. He was buried as a member of St. Mark The Evangelist Church of England. James is best known in Tasmania for his ecclesiastical architectural work including; St Mark's Church of England, Pontville, Tasmania (1839-1841), Holy Trinity Church, Hobart, Tasmania (1841-1848): St. George's Church of England, Battery Point, Tasmania, (1841-1847).

Leonard Terry (1825 - 1884) was an architect born at Scarborough, Yorkshire, England. Son of Leonard Terry, a timber merchant, and his wife Margaret, he arrived in Melbourne in 1853 and after six months was employed by architect C. Laing. By the end of 1856 he had his own practice in Collins Street West (Terry and Oakden). After Mr. Laing's death next year Leonard succeeded him as the principal designer of banks in Victoria and of buildings for the Anglican Church, of which he was appointed diocesan architect in 1860. In addition to the many banks and churches that he designed, Leonard is also known for his design of The Melbourne Club on Collins Street (1858 - 1859) "Braemar" in East Melbourne (1865), "Greenwich House" Toorak (1869) and the Campbell residence on the corner of Collins and Spring Streets (1877). Leonard was first married, at 30, on 26 June 1855 to Theodosia Mary Welch (d.1861), by whom he had six children including Marmaduke, who trained as a surveyor and entered his father's firm in 1880. Terry's second marriage, at 41, on 29 December 1866 was to Esther Hardwick Aspinall, who bore him three children and survived him when on 23 June 1884, at the age of 59, he died of a thoracic tumor in his last home, Campbellfield Lodge, Alexandra Parade, in Collingwood.

Lloyd Tayler (1830 - 1900) was an architect born on 26 October 1830 in London, youngest son of tailor William Tayler, and his wife Priscilla. Educated at Mill Hill Grammar School, Hendon, and King's College, London, he is said to have been a student at the Sorbonne. In June 1851 he left England to join his brother on the land near Albury, New South Wales. He ended up on the Mount Alexander goldfields before setting up an architectural practice with Lewis Vieusseux, a civil engineer in 1854. By 1856 he had his own architectural practice where he designed premises for the Colonial Bank of Australasia. In the 1860s and 1870s he was lauded for his designs for the National Bank of Australasia, including those in the Melbourne suburbs of Richmond and North Fitzroy, and further afield in country Victoria at Warrnambool and Coleraine. His major design for the bank was the Melbourne head office in 1867. With Edmund Wright in 1874 William won the competition for the design of the South Australian Houses of Parliament, which began construction in 1881. The pair also designed the Bank of Australia in Adelaide in 1875. He also designed the Australian Club in Melbourne's William Street and the Melbourne Exchange in Collins Street in 1878. Lloyd's examples of domestic architecture include the mansion "Kamesburgh", Brighton, commissioned by W. K. Thomson in 1872. Other houses include: "Thyra", Brighton (1883): "Leighswood", Toorak, for C. E. Bright: "Roxcraddock", Caulfield: "Cherry Chase", Brighton: and "Blair Athol", Brighton. In addition to his work on St. Mark the Evangelist in Fitzroy, Lloyd also designed St. Mary's Church of England, Hotham (1860); St Philip's, Collingwood, and the Presbyterian Church, Punt Road, South Yarra (1865); and Trinity Church, Bacchus Marsh (1869). The high point of Lloyd's career was the design for the Melbourne head office of the Commercial Bank of Australia. His last important design was the Metropolitan Fire Brigade Headquarters Station, Eastern Hill in 1892. Lloyd was also a judge in 1900 of the competition plans for the new Flinders Street railway station. Lloyd was married to Sarah Toller, daughter of a Congregational minister. They established a comfortable residence, Pen-y-Bryn, in Brighton, and it was from here that he died of cancer of the liver on the 17th of August 1900 survived by his wife, four daughters and a son.

Charles Webb (1821 - 1898) was an architect. Born on 26 November 1821 at Sudbury, Suffolk, England, he was the youngest of nine children of builder William Webb and his wife Elizabeth. He attended Sudbury Academy and was later apprenticed to a London architect. His brother James had migrated to Van Diemen's Land in 1830, married in 1833, gone to Melbourne in 1839 where he set up as a builder in and in 1848 he bought Brighton Park, Brighton. Charles decided to join James and lived with James at Brighton. They went into partnership as architects and surveyors. The commission that established them was in 1850 for St Paul's Church, Swanston Street. It was here that Charles married Emma Bridges, daughter of the chief cashier at the Bank of England. Charles and James built many warehouses, shops and private homes and even a synagogue in the city. After his borther's return to England, Charles designed St. Andrew's Church, Brighton, and receiving an important commission for Melbourne Church of England Grammar School in 1855. In 1857 he added a tower and a slender spire to Scots Church, which James had built in 1841. He designed Wesley College in 1864, the Alfred Hospital and the Royal Arcade in 1869, the South Melbourne Town Hall and the Melbourne Orphan Asylum in 1878 and the Grand Hotel (now the Windsor) in 1884. In 1865 he had designed his own home, "Farleigh", in Park Street, Brighton, where he died on 23 January 1898 of heat exhaustion. Predeceased by Emma in 1893 and survived by five sons and three daughters, he was buried in Brighton cemetery.

Brooks, Robinson and Company first opened their doors on Elizabeth Street in Melbourne in 1854 as importers of window and table glass and also specialised in interior decorating supplies. Once established the company moved into glazing and were commonly contracted to do shopfronts around inner Melbourne. In the 1880s they commenced producing stained glass on a small scale. Their first big opportunity occurred in the 1890s when they were engaged to install Melbourne's St Paul's Cathedral's stained-glass windows. Their notoriety grew and as a result their stained glass studio flourished, particularly after the closure of their main competitor, Ferguson and Urie. They dominated the stained glass market in Melbourne in the early 20th Century, and many Australian glass artists of worked in their studio. Their work may be found in the Princess Theatre on Melbourne's Spring Street, in St John's Church in Toorak, and throughout churches in Melbourne. Brooks, Robinson and Company was taken over by Email Pty Ltd in 1963, and as a result they closed their stained glass studio.

testament by mym

James is not the only political Moir commemorated in Sighthill. Just down the hill is the Martyrs Memorial to the 1820 uprising. James' brother Benjamin is named on it, as he was deported to Australia.

Pictures from a walk to and around Sighthill Cemetery in Glasgow.

Testament by Pekka

Testament performing at Nummirock 2015

Adam and Eve by just.Luc

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Sculptures in the Rijksmuseum in Amsterdam, The Netherlands.

Bayview Italianate by Dale Cruse - 10M views

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This exquisitely maintained Italianate Victorian on Jerrold Avenue in San Francisco’s Bayview neighborhood is a testament to the city’s 19th-century architectural legacy. Painted in a refined gradient of slate blue and periwinkle gray, the façade is a study in texture, shadow, and ornamental restraint. It’s a home that turns every corbel, column, and carved panel into a conversation.

The entrance is framed by intricately turned columns, supporting an overhanging cornice bracketed by finely chiseled detail. Above the door and windows, layered trim, sunburst motifs, and floral flourishes emphasize symmetry and status—hallmarks of Italianate design. A wrought iron gate, anchored by classic masonry pillars, elegantly guards the home’s elevated stoop, offering both security and historic continuity.

Located on Jerrold Avenue, this Victorian stands among Bayview’s rare and often under-celebrated historic homes—many of which have been lovingly preserved by generations of families despite decades of disinvestment and citywide change. Unlike the better-known Painted Ladies in Alamo Square, these homes tell a different story: one of working-class resilience and deeply rooted community pride.

For photographers, architecture enthusiasts, or anyone documenting San Francisco’s layered cultural history, this home offers a pristine and powerful example of what survives when craftsmanship and care converge.

Testament by Stephen J Pollard (Loud Music Nature Lover)

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Last Will and Testament by Ludwig Felhauss

4x5 Fomopan 100

Testament by Stephen J Pollard (Loud Music Nature Lover)

The Visitation, about 1642 by Doris Bowling

Jacob Jordaens, Flemish

b. 1593, Antwerp, Belgium; d. 1678, Antwerp, Belgium

Oil on canvas

Artists were often asked to do copies of their popular works. This is a smaller version of the main altar Jordaens was commissioned to paint in 1641 of the Church for Notre Dame in Rupelmonde in present day Belgium.

This family scene is a Christian story of the Virgin Mary from the New Testament Gospel of Luke (1:36-56). Mary, pregnant with the Christ Child, climbs the steps to visit Elizabeth, her older cousin. Elizabeth is pregnant with John the Baptist, who would eventually baptize Christ when both were young men. Joseph, Mary's husband, follows behind, carrying a travelers staff and a pewter drinking vessel, as Elizabeth's husband, the elderly Zacharias, welcomes them.

Jacob Jordaens was a Flemish painter, draughtsman and a designer of tapestries and prints. He was a prolific artist who created biblical, mythological, and allegorical compositions, genre scenes, landscapes, illustrations of Flemish sayings and portraits. After the death of Rubens and Anthony van Dyck, he became the leading Flemish Baroque painter of his time.

(Wikipedia)

Dayton Art Institute, Dayton, Ohio

DSCF8254

J. J. CALE by Leo Ferrer

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♪ ♫ Eric Clapton & J.J. Cale- Last Will And Testament ♪ ♫

J.J. Cale (nacido el 5 de diciembre de 1938 - fallecido el 26 de julio de 2013) fué un músico y compositor estadounidense nacido en Tulsa, Oklahoma en 1938. Su verdadero nombre era John W. Cale, aunque muchas fuentes dan incorrectamente el nombre de Jean Jacques Cale. Fue conocido por escribir dos canciones que Eric Clapton dio a conocer, "After Midnight" y "Cocaine", así como los éxitos de Lynyrd Skynyrd "Call Me The Breeze" y "I Got the Same Old Blues".

Cale fue uno de los pioneros del "Tulsa Sound", mezcla de blues, rockabilly, country y jazz. El estilo personal de Cale fue definido como "relajado", y se caracterizaba por ritmos shuffle, cambios de acordes sencillos, voces dobladas y letras incisivas e inteligentes. Cale también fue un guitarrista muy particular, caracterizado por su forma de puntear y sus solos moderados y ligeros. Sus grabaciones reflejaban la sencillez y la falta de artificios de sus composiciones, que eran normalmente grabadas enteramente por Cale, ayudándose de una caja de ritmos para el acompañamiento.

Muchos artistas, como por ejemplo Eric Clapton, Mark Knopfler, Neil Young o Bryan Ferry, han sido influenciados por la música de Cale; muchos otros han incluido versiones de Cale en sus álbumes, siendo las canciones más utilizadas "Cocaine", "After Midnight", "Call Me the Breeze", "Travelling Light" y "Sensitive Kind", versionada por Carlos Santana.

Cale también fue conocido por su rechazo y aversión al estrellato, a las giras largas, y a las grabaciones periódicas. Fue un artista de culto para los músicos, y relativamente desconocido para el público durante los últimos 35 años.

El lanzamiento de su álbum "To Tulsa and Back" en 2004, así como la aparición en el Festival Crossroads de Eric Clapton en el 2006 y el estreno del documental "To Tulsa and Back: On Tour with J.J. Cale", acercaron su discografía a un nuevo público, más joven y más amplio. Además, esta publicidad siguió hasta finales de 2006, cuando publicó un álbum en colaboración con Clapton, The Road to Escondido, que ganó el "Mejor Álbum Contemporáneo de Blues" en la 50 Edición de los Premios Grammy en 2008.

El 26 de julio de 2013, Cale falleció en el Scripps Hospital de La Jolla, California a consecuencia de un ataque al corazón.

Leidsche Stoom-Bierbrouwerij "De Posthoorn" by Wouter Bregman

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Oude Vest 171, Leiden.

Op 6 mei 1656 werd het perceel verkocht aan Matheus Daniels Strichtenhuysen.

Het werd toen als volgt omschreven: ‘... een huys ende erve mitsgaders een poort ende gang daer besijden aen. Item een groot erff, huysingen, molenhuys, schuyr ende noch een cleyn huysken...’ Nog in hetzelfde jaar heeft Van Strichthuysen op deze plaats de bierbrouwerij ‘De Hoop’ opgericht. Dit blijkt uit het feit dat er sinds het boekjaar 1656/7 voor deze brouwerij gruit- en hopgeld verschuldigd was. Op 10 juni 1671 werd de brouwerij met het aangrenzende huis door de erfgenamen van Van Strichtenhuysen verkocht aan Hendrik Josaart.

Het complex werd gaandeweg groter. Op 9 juni 1695, toen het door Josaart werd belast, behoorden vijf huizen in de Duizendraadsteeg ertoe. Deze deden dienst als kelderruimte. Op 17 september 1706 werd de brouwerij door de executeur testementair van Hendrik Josaart verkocht aan Daniël en Lambert Calefies. Op 2 januari 1711 werd het object als volgt omschreven: “De brouwerije en huysinge daeren gelegen met vijff bierkelders daeraen behorende, mitsgaders een mouterije met huysinge daeraen behoorende ende nogh een huysie op de achtergraft in een poort...’.

In 1752 verkochten de executeurs van het testament van Daniel Calefies de brouwerij aan Paulus van Spijk. Brouwer en kunstverzamelaar Paulus van Spijk (1727- 1779) kocht de brouwerij blijkbaar op zeer jeugdige leeftijd. Hij huwde in 1768 met Anna Louise van der Meulen. Van Spijk was beschermer en vriend van de schilder Johannes Janson. In de Lakenhal wordt een portret bewaard van het echtpaar dat geschilderd is door Janson.

In Haarlem had Van Spijk een zeer belangrijk aandeel in de brouwerij Passer en Valk.

In het archief bevindt zich een rekest van deken en hoofdlieden van het brouwersgilde aan het Gerecht te Leiden om drie recognities, rustende op de brouwerij 'De Posthoorn' te royeren, daterend uit 1693. Aangenomen dat het om dezelfde brouwerij gaat, blijkt dat de naam Posthoorn hier al gebruikt wordt.

Op 7 november 1816 kocht Cornelis Leembrugge de brouwerij en het huis aan de Oude Vest nummer 175 van Adrianus Harteveld. Deze was in 1806 eigenaar geworden, hij kocht het van Abraham Jacques la Pierre, die het in 1788 waarschijnlijk uit de boedel van Van Spijk had verkregen.

Op 9 april 1817 werd door Leembrugge het tussenliggende huis (nr. 173) en op 2 september 1825 het aangrenzende pand (huidig nr. 171) aangekocht. Bovendien kocht hij, tussen 1816 en 1837, 25 huizen in de Duizendraaddsteeg en Marendorpsachtergracht, de huidige Van der Werfstraat.

Op 30 september 1851 werd de NV 'De Bierbrouwerij de Posthoorn en Azijnmakerij de Twee Sleutels' opgericht waarmee de echte bloeiperiode van de Posthoorn begon. Het bedrijf werd als eerste Nederlandse brouwerij omgezet in een naamloze vennootschap, hierdoor kreeg het een kapitaalinjectie van een aantal topindustriëlen, beleggers en aristocraten. Een andere slimme zet van de toenmalige eigenaar Montagne was dat hij de bedrijfspanden in bezit hield om deze vervolgens aan de kersverse NV te verhuren, terwijl hij zelf ook als directeur van de brouwerij aantrad.

Het bedrijf investeerde in een koelmachine en schakelde over op ondergistend Beiersch bier. In 1857 werd het geproduceerde bier in Amsterdam bekroond met een zilveren medaille voor kwaliteit omdat "de smaak van het bier niet beneden het echte Beiersche bier was".

In 1862 kwam de poort over de Duizendgraaddsteeg in het bezit van de brouwerij en werd deze afgesloten.

Daarna volgden een aantal roerige jaren waarin diverse bedrijfsonderdelen werden afgestoten; Mouterij de Arend en de laatste bierazijnbrouwerij in Leiden, De Twee Sleutels werden gesloten in 1872. In 1874 werd de NV opgeheven en kwam in handen van directeur Japikse. De brouwerij had toen een jaarproductie van 1366 hl en 13 man personeel. Japikse streefde naar vooruitgang en investeerde in 1879 in een stoommachine, de vernieuwde Posthoorn ging als Stoombierbrouwerij verder.

In 1889 nam de Hillegommer Marie Hendrik van Waveren de brouwerij over. In 1889 werd de poort heropend en omgedoopt tot Hekkensteeg. Uit deze tijd zal de decoratie boven de poort dateren.

Onder zijn regie werd de brouwerij verder gemoderniseerd; een klassiek Duits brouwhuis werd geïnstalleerd en hij nam ook een Duitse brouwmeester in dienst. De afzet en omzet gingen met sprongen omhoog. Binnen de kortste keren bereikte de door de Leidse binnenstad omsloten brouwerij zijn productiegrenzen. Door de bouw van een nieuwe mouterij even buiten de stad en de aanschaf van een ruimtebesparende koelmachine kwam er plek vrij op het brouwterrein waar men onder meer een laboratorium bouwde en volop moderne machinerieën plaatste. De productie werd hierdoor verdrievoudigd en daarbij kwam dat de kwaliteit van het bier vooruit ging. Van Waveren voegde in deze tijd tevens enkele horeca-aangelegenheden aan zijn Leidse drank- en eetimperium toe.

In 1918 moest 'De Posthoorn' de poorten sluiten.

Tot na 1923 was de personeelsingang van de bierbrouwerij op nr. 179, terwijl 171 dienst deed als kantoor. De tussenliggende panden waren bewoond.

De huizen aan de Oude Vest werden voor bewoning gebruikt maar ernstig vervallen. Aanvankelijk wilde de gemeente alles slopen en een parkeergarage bouwen op het vrijgekomen terrein. Uiteindelijk besloot men tot de bouw van nieuwe woningen. De poort over de Hekkensteeg werd gerestaureerd en is nu de enige overblijvende herinnering aan de brouwerij en het bier.

Bron: www.erfgoedleiden.nl

Arche Noah by Rita

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Ein religiöser Erlebnispark auf 2000 Quadratmetern und vier Etagen erzählt mit 26 lebensgroßen Holzfiguren Szenen aus dem Alten und Neuen Testament.

70 Meter lang und 13 Meter hoch ist der Nachbau der Arche Noah des Niederländers Aad Peters.

www.diearchenoah.com/

Testament by Stephen J Pollard (Loud Music Nature Lover)