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© 2013, J. Felege, all rights reserved. Redistribution is prohibited.
2013-11-27: Everest, the snow leopard cub born at the Brookfield Zoo, takes a moment from playing to pose for us with cameras. Everest was born June 13th to 3-year-old mother Sarani and her mate Sabu, 3.
With taking a few days off from work this week I've been posting several photos from my trips over the past few days while waiting out the sporadic snow storms we've been having here near Erie. I want to thank everyone who stops by and visits my photos and to those who share their adventures as well - I hope everyone has a safe and enjoyable thanksgiving holiday!
Please do not copy and/or redistribute this photo without prior permission (including, and is not limited to, www.tumblr.com/ and pinterest.com as these sites download their own copy of the picture without my consent), thanks for your understanding!
Mons Belgique/Bergen België.
Leica-M6 TTL 0,85 Elmarit-M 1:2.8/90 mm
Nikon super Coolscan 5000ed.
Ilford Delta 100asa. Kodak developer HC 110 1+31 (B)
🔴Leica my point of view.
Wetzlar, Deutschland.
Leica-CL 1974 Rangefinder,Serial Number 1395533
Leica-M 6 TTL 0.72 1998 Rangefinder Serial Number 2466527
Leica-M6 TTL 0.85 2001 Rangefinder Serial Number 2755204.
2019-03-22 (Friday)
2019_012
2019#351
stantz_cosplay (____) _____ as Mera from Aquaman
Thank you for any group invites which I'd be glad to accept. However, if I can't check the content of such groups ("This group is not available to you") I'd rather not add any of my photos. Thank you for your understanding
I'm totally understanding now how people get obsessed with researching their ancestors. Not only am I finding it very interesting, it's also a great escape. This week has brought such sadness to my community. Tragedies that none of us can wrap our head around. I've found sinking into the past to be very therapeutic. It's almost like getting lost in a video game. Making connections between strangers that are related to me.. Getting a thrill when you figure out an elusive detail, and put the puzzle piece in it's place. It keeps your mind occupied. I'll come down out of my family tree in a bit and get back to taking pictures and creating funny dialogue, but for right now this is where I'll be... Chillin' with Shubel and the Tubals.. (4th great-grandfather and 4th great-uncle and son)
My understanding is that when Trim Castle Hotel was constructed it was necessary to replace a wall partly owned by the church so as compensation the builders undertook to provide the ’stations of the cross’ shown in my photographs.
Because of uneven ground and the location of some trees it can be difficult to properly photograph all of the stations without introducing some distortion. This is, in fact, my third attempt.
If you are not Christian and even then the ’Stations Of The Cross’ may be a bit of a mystery to you.
I should mention that when I was young there were fourteen stations … 7 on each side of the church. When I first photographed the stations in Trim I was more than confused to discover that there were fifteen with the additional one being the Resurrection of Jesus. Further investigation resulted in the following explanation - “Some modern liturgists say the traditional Stations of the Cross are incomplete without a final scene depicting the empty tomb and/or the resurrection of Jesus, because Jesus' rising from the dead was an integral part of his salvific work on Earth. Advocates of the traditional form of the Stations ending with the body of Jesus being placed in the tomb say the Stations are intended as a meditation on the atoning death of Jesus, and not as a complete picture of his life, death, and resurrection”.
Stations of the Cross or the Way of the Cross, also known as Way of Sorrows or Via Crucis, refers to a series of images depicting Jesus Christ on the day of his crucifixion and accompanying prayers. The stations grew out of imitations of Via Dolorosa in Jerusalem which is believed to be the actual path Jesus walked to Mount Calvary. The object of the stations is to help the Christian faithful to make a spiritual pilgrimage through contemplation of the Passion of Christ. It has become one of the most popular devotions and the stations can be found in the churches of many Western Christian denominations, including Anglican, Catholic, Lutheran, Methodist and Western Orthodox parishes.
Commonly, a series of 14 images will be arranged in numbered order along a path and the faithful travel from image to image, in order, stopping at each "station to say the selected prayers and reflections. This will be done individually or in a procession most commonly during Lent, especially on Good Friday, in a spirit of reparation for the sufferings and insults that Jesus endured during his passion.
The style, form, and placement of the stations vary widely. The typical stations are small plaques with reliefs or paintings placed around a church nave. Modern minimalist stations can be simple crosses with a numeral in the centre. Occasionally the faithful might say the stations of the cross without there being any image, such as when the pope leads the stations of the cross around the Colosseum in Rome on Good Friday. The older stations can be an outdoor series of chapels in a landscape, known as a Calvary, and are sites of pilgrimage in their own right. Examples include Sacro Monte Calvario in Italy, Kalwaria Zebrzydowska in Poland, Žemaičių Kalvarija in Lithuania.
The expression Margaret C has is totally natural, unrehearsed. I never met her before taking her picture(s) for 2 hours. A few weeks later Margaret C helped me name the technique I had been using to help strangers be courageously vulnerable. It's called "Present." It's effective because they're introduced to a deeper understanding of themselves, often in a public setting. It enables a person to transform life from a passive experience to an active journey by dealing fear a crushing blow. In this sense, it's about being introduced to yourself in a new way, to naturally form a deeper understanding to love and not fear. More photos/portraits of former strangers "Present" are on my Flickr and will be shared. Best to all! Washington D.C., 1 Oct 17.
FortWhyte Alive is dedicated to providing programming, natural settings and facilities for environmental education, outdoor recreation and social enterprise. FortWhyte promotes awareness and understanding of the natural world and actions leading to sustainable living.
FortWhyte Alive has something to offer for everyone - 364 days a year. Whether you want to learn a new skill such as sailing, enjoy a fun Sunday family afternoon together, join a guided group tour through forests, wetlands and engaging exhibits, or just reconnect with nature as you stroll the trails, it’s all waiting for you at FortWhyte
Leica M6 TTL 0,72 Elmarit-M 1:2,8/21 mm ASPH.Nikon coolscan 5000ed. Developer Ilford ID-11 1+1. Delta 100 asa.
ONLY PERSONAL COMMENTS. NO LOGOS. THANK YOU FOR YOUR UNDERSTANDING
🔴Leica my point of view.
Wetzlar, Deutschland.
Leica-CL 1974 Rangefinder
Leica-M 6 TTL 0.72 1998 Rangefinder
Leica-M6 TTL 0.85 2001 Rangefinder
Nikon Super Coolscan 5000 ED, Film Scanner.
Maastricht Limburg Nederland
The Netherlands.
U.S. Secretary of Agriculture Thomas Vilsack gives remarks prior to signing a memorandum of understanding between NASA and USDA, Wednesday, June 21, 2023, at the USDA’s Jamie L. Whitten Building in Washington. The agreement strengthens the collaboration between the two agencies, including efforts to improve agricultural and Earth science research, technology, and agricultural management, as well as the application of science data and models to agricultural decision making. Photo Credit: (NASA/Bill Ingalls)
Shuttle358
Book :
New Order
Retro
London Records
2008
Photography . Nick Knight
Art Direction . Peter Saville
CD :
Pinkcourtesyphone
Elegant & Detached
ROOM40
RM451
Music & Design . Richard Chartier
iTunes :
New Order
Sub Vulture
Factory
FAC133
Sir GMAttenborough ...
The International Space Station (ISS) is a space station (habitable artificial satellite) in low Earth orbit. The ISS programme is a joint project between five participating space agencies: NASA (United States), Roscosmos (Russia), JAXA (Japan), ESA (Europe), and CSA (Canada).[6][7] The ownership and use of the space station is established by intergovernmental treaties and agreements.[8]
The ISS serves as a microgravity and space environment research laboratory in which crew members conduct experiments in biology, human biology, physics, astronomy, meteorology, and other fields.[9][10][11] The station is suited for the testing of spacecraft systems and equipment required for missions to the Moon and Mars.[12] The ISS maintains an orbit with an average altitude of 400 kilometres (250 mi) by means of reboost manoeuvres using the engines of the Zvezda module or visiting spacecraft.[13] It circles the Earth in roughly 92 minutes and completes 15.5 orbits per day.[14]
The station is divided into two sections, the Russian Orbital Segment (ROS), which is operated by Russia, and the United States Orbital Segment (USOS), which is shared by many nations. Roscosmos has endorsed the continued operation of ISS through 2024,[15] but had previously proposed using elements of the Russian segment to construct a new Russian space station called OPSEK.[16]As of December 2018, the station is expected to operate until 2030.[17]
The first ISS component was launched in 1998, with the first long-term residents arriving on 2 November 2000.[18] Since then, the station has been continuously occupied for 18 years and 359 days.[19] This is the longest continuous human presence in low Earth orbit, having surpassed the previous record of 9 years and 357 days held by Mir. The latest major pressurised module was fitted in 2011, with an experimental inflatable space habitat added in 2016. Development and assembly of the station continues, with several major new Russian elements scheduled for launch starting in 2020. The ISS is the largest human-made body in low Earth orbit and can often be seen with the naked eye from Earth.[20][21] The ISS consists of pressurised habitation modules, structural trusses, solar arrays, radiators, docking ports, experiment bays and robotic arms. Major ISS modules have been launched by Russian Proton and Soyuz rockets and US Space Shuttles.[22]
The ISS is the ninth space station to be inhabited by crews, following the Soviet and later Russian Salyut, Almaz, and Mir stations as well as Skylab from the US. The station is serviced by a variety of visiting spacecraft: the Russian Soyuz and Progress, the US Dragon and Cygnus, the Japanese H-II Transfer Vehicle,[6] and the European Automated Transfer Vehicle. The Dragon spacecraft allows the return of pressurised cargo to Earth (downmass), which is used for example to repatriate scientific experiments for further analysis. The Soyuz return capsule has minimal downmass capability next to the astronauts.
The ISS has been visited by astronauts, cosmonauts and space tourists from 18 different nations. As of 14 March 2019, 236 people from 18 countries had visited the space station, many of them multiple times. The United States sent 149 people, Russia sent 47, nine were Japanese, eight were Canadian, five were Italian, four were French, three were German, and there were one each from Belgium, Brazil, Denmark, Kazakhstan, Malaysia, the Netherlands, South Africa, United Arab Emirates, South Korea, Spain, Sweden, and the United Kingdom.[23]
Contents
1 Purpose
2 Manufacturing
3 Assembly
4 Structure
5 Systems
6 Operations
7 Mission controls
8 Fleet operations
9 Life aboard
10 Crew health and safety
11 Orbital debris threats
12 End of mission
13 Cost
14 International co-operation
15 Sightings from Earth
16 See also
17 Notes
18 References
19 Further reading
20 External links
Purpose
The ISS was originally intended to be a laboratory, observatory, and factory while providing transportation, maintenance, and a low Earth orbit staging base for possible future missions to the Moon, Mars, and asteroids. However, not all of the uses envisioned in the initial Memorandum of Understanding between NASA and Roskosmos have come to fruition.[24] In the 2010 United States National Space Policy, the ISS was given additional roles of serving commercial, diplomatic[25] and educational purposes.[26]
Scientific research
Main article: Scientific research on the International Space Station
Comet Lovejoy photographed by Expedition 30 commander Dan Burbank
Expedition 8 Commander and Science Officer Michael Foale conducts an inspection of the Microgravity Science Glovebox
Fisheye view of several labs
CubeSats are deployed by the NanoRacks CubeSat Deployer
The ISS provides a platform to conduct scientific research, with power, data, cooling, and crew available to support experiments. Small uncrewed spacecraft can also provide platforms for experiments, especially those involving zero gravity and exposure to space, but space stations offer a long-term environment where studies can be performed potentially for decades, combined with ready access by human researchers.[27][28]
The ISS simplifies individual experiments by allowing groups of experiments to share the same launches and crew time. Research is conducted in a wide variety of fields, including astrobiology, astronomy, physical sciences, materials science, space weather, meteorology, and human research including space medicine and the life sciences.[9][10][11][29][30] Scientists on Earth have timely access to the data and can suggest experimental modifications to the crew. If follow-on experiments are necessary, the routinely scheduled launches of resupply craft allows new hardware to be launched with relative ease.[28] Crews fly expeditions of several months' duration, providing approximately 160 person-hours per week of labour with a crew of 6. However, a considerable amount of crew time is taken up by station maintenance.[9][31]
Perhaps the most notable ISS experiment is the Alpha Magnetic Spectrometer (AMS), which is intended to detect dark matter and answer other fundamental questions about our universe and is as important as the Hubble Space Telescope according to NASA. Currently docked on station, it could not have been easily accommodated on a free flying satellite platform because of its power and bandwidth needs.[32][33] On 3 April 2013, scientists reported that hints of dark matter may have been detected by the AMS.[34][35][36][37][38][39] According to the scientists, "The first results from the space-borne Alpha Magnetic Spectrometer confirm an unexplained excess of high-energy positrons in Earth-bound cosmic rays."
The space environment is hostile to life. Unprotected presence in space is characterised by an intense radiation field (consisting primarily of protons and other subatomic charged particles from the solar wind, in addition to cosmic rays), high vacuum, extreme temperatures, and microgravity.[40] Some simple forms of life called extremophiles,[41] as well as small invertebrates called tardigrades[42] can survive in this environment in an extremely dry state through desiccation.
Medical research improves knowledge about the effects of long-term space exposure on the human body, including muscle atrophy, bone loss, and fluid shift. This data will be used to determine whether high duration human spaceflight and space colonisation are feasible. As of 2006, data on bone loss and muscular atrophy suggest that there would be a significant risk of fractures and movement problems if astronauts landed on a planet after a lengthy interplanetary cruise, such as the six-month interval required to travel to Mars.[43][44]
Medical studies are conducted aboard the ISS on behalf of the National Space Biomedical Research Institute (NSBRI). Prominent among these is the Advanced Diagnostic Ultrasound in Microgravity study in which astronauts perform ultrasound scans under the guidance of remote experts. The study considers the diagnosis and treatment of medical conditions in space. Usually, there is no physician on board the ISS and diagnosis of medical conditions is a challenge. It is anticipated that remotely guided ultrasound scans will have application on Earth in emergency and rural care situations where access to a trained physician is difficult.[45][46][47]
Free fall
ISS crew member storing samples
A comparison between the combustion of a candle on Earth (left) and in a free fall environment, such as that found on the ISS (right)
Gravity at the altitude of the ISS is approximately 90% as strong as at Earth's surface, but objects in orbit are in a continuous state of freefall, resulting in an apparent state of weightlessness.[48] This perceived weightlessness is disturbed by five separate effects:[49]
Drag from the residual atmosphere.
Vibration from the movements of mechanical systems and the crew.
Actuation of the on-board attitude control moment gyroscopes.
Thruster firings for attitude or orbital changes.
Gravity-gradient effects, also known as tidal effects. Items at different locations within the ISS would, if not attached to the station, follow slightly different orbits. Being mechanically interconnected these items experience small forces that keep the station moving as a rigid body.
Researchers are investigating the effect of the station's near-weightless environment on the evolution, development, growth and internal processes of plants and animals. In response to some of this data, NASA wants to investigate microgravity's effects on the growth of three-dimensional, human-like tissues, and the unusual protein crystals that can be formed in space.[10]
Investigating the physics of fluids in microgravity will provide better models of the behaviour of fluids. Because fluids can be almost completely combined in microgravity, physicists investigate fluids that do not mix well on Earth. In addition, examining reactions that are slowed by low gravity and low temperatures will improve our understanding of superconductivity.[10]
The study of materials science is an important ISS research activity, with the objective of reaping economic benefits through the improvement of techniques used on the ground.[50] Other areas of interest include the effect of the low gravity environment on combustion, through the study of the efficiency of burning and control of emissions and pollutants. These findings may improve current knowledge about energy production, and lead to economic and environmental benefits. Future plans are for the researchers aboard the ISS to examine aerosols, ozone, water vapour, and oxides in Earth's atmosphere, as well as cosmic rays, cosmic dust, antimatter, and dark matter in the universe.[10]
Exploration
A 3D plan of the Russia-based MARS-500 complex, used for ground-based experiments which complement ISS-based preparations for a human mission to Mars
The ISS provides a location in the relative safety of Low Earth Orbit to test spacecraft systems that will be required for long-duration missions to the Moon and Mars. This provides experience in operations, maintenance as well as repair and replacement activities on-orbit, which will be essential skills in operating spacecraft farther from Earth, mission risks can be reduced and the capabilities of interplanetary spacecraft advanced.[12] Referring to the MARS-500 experiment, ESA states that "Whereas the ISS is essential for answering questions concerning the possible impact of weightlessness, radiation and other space-specific factors, aspects such as the effect of long-term isolation and confinement can be more appropriately addressed via ground-based simulations".[51] Sergey Krasnov, the head of human space flight programmes for Russia's space agency, Roscosmos, in 2011 suggested a "shorter version" of MARS-500 may be carried out on the ISS.[52]
In 2009, noting the value of the partnership framework itself, Sergey Krasnov wrote, "When compared with partners acting separately, partners developing complementary abilities and resources could give us much more assurance of the success and safety of space exploration. The ISS is helping further advance near-Earth space exploration and realisation of prospective programmes of research and exploration of the Solar system, including the Moon and Mars."[53] A crewed mission to Mars may be a multinational effort involving space agencies and countries outside the current ISS partnership. In 2010, ESA Director-General Jean-Jacques Dordain stated his agency was ready to propose to the other four partners that China, India and South Korea be invited to join the ISS partnership.[54] NASA chief Charlie Bolden stated in February 2011, "Any mission to Mars is likely to be a global effort".[55] Currently, US federal legislation prevents NASA co-operation with China on space projects.[56]
Education and cultural outreach
Original Jules Verne manuscripts displayed by crew inside Jules Verne ATV
The ISS crew provides opportunities for students on Earth by running student-developed experiments, making educational demonstrations, allowing for student participation in classroom versions of ISS experiments, and directly engaging students using radio, videolink and email.[6][57] ESA offers a wide range of free teaching materials that can be downloaded for use in classrooms.[58] In one lesson, students can navigate a 3-D model of the interior and exterior of the ISS, and face spontaneous challenges to solve in real time.[59]
JAXA aims to inspire children to "pursue craftsmanship" and to heighten their "awareness of the importance of life and their responsibilities in society."[60] Through a series of education guides, a deeper understanding of the past and near-term future of crewed space flight, as well as that of Earth and life, will be learned.[61][62] In the JAXA Seeds in Space experiments, the mutation effects of spaceflight on plant seeds aboard the ISS is explored. Students grow sunflower seeds which flew on the ISS for about nine months. In the first phase of Kibō utilisation from 2008 to mid-2010, researchers from more than a dozen Japanese universities conducted experiments in diverse fields.[63]
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ESA Astronaut Paolo Nespoli's spoken voice, recorded about the ISS in November 2017, for Wikipedia
Cultural activities are another major objective. Tetsuo Tanaka, director of JAXA's Space Environment and Utilization Center, says "There is something about space that touches even people who are not interested in science."[64]
Amateur Radio on the ISS (ARISS) is a volunteer programme which encourages students worldwide to pursue careers in science, technology, engineering and mathematics through amateur radio communications opportunities with the ISS crew. ARISS is an international working group, consisting of delegations from nine countries including several countries in Europe as well as Japan, Russia, Canada, and the United States. In areas where radio equipment cannot be used, speakerphones connect students to ground stations which then connect the calls to the station.[65]
First Orbit is a feature-length documentary film about Vostok 1, the first crewed space flight around the Earth. By matching the orbit of the International Space Station to that of Vostok 1 as closely as possible, in terms of ground path and time of day, documentary filmmaker Christopher Riley and ESA astronaut Paolo Nespoli were able to film the view that Yuri Gagarin saw on his pioneering orbital space flight. This new footage was cut together with the original Vostok 1 mission audio recordings sourced from the Russian State Archive. Nespoli, during Expedition 26/27, filmed the majority of the footage for this documentary film, and as a result is credited as its director of photography.[66] The film was streamed through the website firstorbit.org in a global YouTube premiere in 2011, under a free licence.[67]
In May 2013, commander Chris Hadfield shot a music video of David Bowie's "Space Oddity" on board the station; the film was released on YouTube.[68] It was the first music video ever to be filmed in space.[69]
In November 2017, while participating in Expedition 52/53 on the ISS, Paolo Nespoli made two recordings (one in English the other in his native Italian) of his spoken voice, for use on Wikipedia articles. These were the first content made specifically for Wikipedia, in space.[70][71]
Manufacturing
Main article: Manufacturing of the International Space Station
ISS module Node 2 manufacturing and processing in the SSPF
Since the International Space Station is a multi-national collaborative project, the components for in-orbit assembly were manufactured in various countries around the world. Beginning in the mid 1990s, the U.S. components Destiny, Unity, the Integrated Truss Structure, and the solar arrays were fabricated at the Marshall Space Flight Center and the Michoud Assembly Facility. These modules were delivered to the Operations and Checkout Building and the Space Station Processing Facility for final assembly and processing for launch.[72]
The Russian modules, including Zarya and Zvezda, were manufactured at the Khrunichev State Research and Production Space Center in Moscow. Zvezda was initially manufactured in 1985 as a component for Mir-2, but was never launched and instead became the ISS Service Module.[73]
The European Space Agency Columbus module was manufactured at the European Space Research and Technology Centre (ESTEC) in the Netherlands, along with many other contractors throughout Europe.[74] The other ESA-built modules - Harmony, Tranquility, the Leonardo MPLM, and the Cupola - were initially manufactured at the Thales Alenia Space factory located at the Cannes Mandelieu Space Center. The structural steel hulls of the modules were transported by aircraft to the Kennedy Space Center SSPF for launch processing.[75]
The Japanese Experiment Module Kibō, was fabricated in various technology manufacturing facilities in Japan, at the NASDA (now JAXA) Tanegashima Space Center, and the Institute of Space and Astronautical Science. The Kibo module was transported by ship and flown by aircraft to the KSC Space Station Processing Facility.[76]
The Mobile Servicing System, consisting of the Canadarm2 and the Dextre grapple fixture, was manufactured at various factories in Canada and the United States under contract by the Canadian Space Agency. The mobile base system, a connecting framework for Canadarm2 mounted on rails, was built by Northrop Grumman.
Assembly
Main articles: Assembly of the International Space Station and List of ISS spacewalks
The assembly of the International Space Station, a major endeavour in space architecture, began in November 1998.[3] Russian modules launched and docked robotically, with the exception of Rassvet. All other modules were delivered by the Space Shuttle, which required installation by ISS and shuttle crewmembers using the Canadarm2 (SSRMS) and extra-vehicular activities (EVAs); as of 5 June 2011, they had added 159 components during more than 1,000 hours of EVA (see List of ISS spacewalks). 127 of these spacewalks originated from the station, and the remaining 32 were launched from the airlocks of docked Space Shuttles.[77] The beta angle of the station had to be considered at all times during construction.[78]
The first module of the ISS, Zarya, was launched on 20 November 1998 on an autonomous Russian Proton rocket. It provided propulsion, attitude control, communications, electrical power, but lacked long-term life support functions. Two weeks later, a passive NASA module Unity was launched aboard Space Shuttle flight STS-88 and attached to Zarya by astronauts during EVAs. This module has two Pressurised Mating Adapter (PMAs), one connects permanently to Zarya, the other allowed the Space Shuttle to dock to the space station. At that time, the Russian station Mir was still inhabited, and the ISS remained uncrewed for two years. On 12 July 2000, Zvezda was launched into orbit. Preprogrammed commands on board deployed its solar arrays and communications antenna. It then became the passive target for a rendezvous with Zarya and Unity: it maintained a station-keeping orbit while the Zarya-Unity vehicle performed the rendezvous and docking via ground control and the Russian automated rendezvous and docking system. Zarya's computer transferred control of the station to Zvezda's computer soon after docking. Zvezda added sleeping quarters, a toilet, kitchen, CO2 scrubbers, dehumidifier, oxygen generators, exercise equipment, plus data, voice and television communications with mission control. This enabled permanent habitation of the station.[79][80]
The first resident crew, Expedition 1, arrived in November 2000 on Soyuz TM-31. At the end of the first day on the station, astronaut Bill Shepherd requested the use of the radio call sign "Alpha", which he and cosmonaut Krikalev preferred to the more cumbersome "International Space Station".[81] The name "Alpha" had previously been used for the station in the early 1990s,[82] and its use was authorised for the whole of Expedition 1.[83] Shepherd had been advocating the use of a new name to project managers for some time. Referencing a naval tradition in a pre-launch news conference he had said: "For thousands of years, humans have been going to sea in ships. People have designed and built these vessels, launched them with a good feeling that a name will bring good fortune to the crew and success to their voyage."[84] Yuri Semenov, the President of Russian Space Corporation Energia at the time, disapproved of the name "Alpha" as he felt that Mir was the first modular space station, so the names "Beta" or "Mir 2" for the ISS would have been more fitting.[83][85][86]
Expedition 1 arrived midway between the flights of STS-92 and STS-97. These two Space Shuttle flights each added segments of the station's Integrated Truss Structure, which provided the station with Ku-band communication for US television, additional attitude support needed for the additional mass of the USOS, and substantial solar arrays supplementing the station's existing 4 solar arrays.[87]
Over the next two year, the station continued to expand. A Soyuz-U rocket delivered the Pirs docking compartment. The Space Shuttles Discovery, Atlantis, and Endeavour delivered the Destiny laboratory and Quest airlock, in addition to the station's main robot arm, the Canadarm2, and several more segments of the Integrated Truss Structure.
The expansion schedule was interrupted by the Space Shuttle Columbia disaster in 2003 and a resulting hiatus in flights. The Space Shuttle was grounded until 2005 with STS-114 flown by Discovery.[88]
Assembly resumed in 2006 with the arrival of STS-115 with Atlantis, which delivered the station's second set of solar arrays. Several more truss segments and a third set of arrays were delivered on STS-116, STS-117, and STS-118. As a result of the major expansion of the station's power-generating capabilities, more pressurised modules could be accommodated, and the Harmony node and Columbus European laboratory were added. These were soon followed by the first two components of Kibō. In March 2009, STS-119 completed the Integrated Truss Structure with the installation of the fourth and final set of solar arrays. The final section of Kibō was delivered in July 2009 on STS-127, followed by the Russian Poisk module. The third node, Tranquility, was delivered in February 2010 during STS-130 by the Space Shuttle Endeavour, alongside the Cupola, followed in May 2010 by the penultimate Russian module, Rassvet. Rassvet was delivered by Space Shuttle Atlantis on STS-132 in exchange for the Russian Proton delivery of the US-funded Zarya module in 1998.[89] The last pressurised module of the USOS, Leonardo, was brought to the station in February 2011 on the final flight of Discovery, STS-133.[90] The Alpha Magnetic Spectrometer was delivered by Endeavour on STS-134 the same year.[91]
As of June 2011, the station consisted of 15 pressurised modules and the Integrated Truss Structure. Five modules are still to be launched, including the Nauka with the European Robotic Arm, the Prichal module, and two power modules called NEM-1 and NEM-2.[92] As of March 2019, Russia's future primary research module Nauka is set to launch in the summer of 2020, along with the European Robotic Arm which will be able to relocate itself to different parts of the Russian modules of the station.[93]
The gross mass of the station changes over time. The total launch mass of the modules on orbit is about 417,289 kg (919,965 lb) (as of 3 September 2011).[94] The mass of experiments, spare parts, personal effects, crew, foodstuff, clothing, propellants, water supplies, gas supplies, docked spacecraft, and other items add to the total mass of the station. Hydrogen gas is constantly vented overboard by the oxygen generators.
The ISS is a third generation[95] modular space station.[96] Modular stations can allow modules to be added to or removed from the existing structure, allowing greater flexibility.
Below is a diagram of major station components. The blue areas are pressurised sections accessible by the crew without using spacesuits. The station's unpressurised superstructure is indicated in red. Other unpressurised components are yellow. The Unity node joins directly to the Destiny laboratory. For clarity, they are shown apart.
Zarya
Zarya as seen by Space Shuttle Endeavour during STS-88
Zarya (Russian: Заря́, lit. 'Dawn'), also known as the Functional Cargo Block or FGB (from the Russian: "Функционально-грузовой блок", lit. 'Funktsionalno-gruzovoy blok' or ФГБ), is the first module of the ISS to be launched.[97] The FGB provided electrical power, storage, propulsion, and guidance to the ISS during the initial stage of assembly. With the launch and assembly in orbit of other modules with more specialized functionality, Zarya is now[when?] primarily used for storage, both inside the pressurized section and in the externally mounted fuel tanks. The Zarya is a descendant of the TKS spacecraft designed for the Russian Salyut program. The name Zarya, which means sunrise,[97] was given to the FGB because it signified the dawn of a new era of international cooperation in space. Although it was built by a Russian company, it is owned by the United States.[98]
Zarya was built from December 1994 to January 1998 at the Khrunichev State Research and Production Space Center (KhSC) in Moscow.[97]
Zarya was launched on 20 November 1998 on a Russian Proton rocket from Baikonur Cosmodrome Site 81 in Kazakhstan to a 400 km (250 mi) high orbit with a designed lifetime of at least 15 years. After Zarya reached orbit, STS-88 launched on 4 December 1998 to attach the Unity module.
Unity
Unity as seen by Space Shuttle Endeavour during STS-88
Main article: Unity (ISS module)
The Unity connecting module, also known as Node 1, is the first U.S.-built component of the ISS. It connects the Russian and United States segments of the station, and is where crew eat meals together.
The module is cylindrical in shape, with six berthing locations (forward, aft, port, starboard, zenith, and nadir) facilitating connections to other modules. Unity measures 4.57 metres (15.0 ft) in diameter, is 5.47 metres (17.9 ft) long, made of steel, and was built for NASA by Boeing in a manufacturing facility at the Marshall Space Flight Center in Huntsville, Alabama. Unity is the first of the three connecting modules; the other two are Harmony and Tranquility.
Unity was carried into orbit as the primary cargo of the Space Shuttle Endeavour on STS-88, the first Space Shuttle mission dedicated to assembly of the station. On 6 December 1998, the STS-88 crew mated the aft berthing port of Unity with the forward hatch of the already orbiting Zarya module. This was the first connection made between two station modules.
Zvezda
Zvezda as seen by Space Shuttle Endeavour during STS-97
Main article: Zvezda (ISS module)
Zvezda (Russian: Звезда́, meaning "star"), Salyut DOS-8, also known as the Zvezda Service Module, is a module of the ISS. It was the third module launched to the station, and provides all of the station's life support systems, some of which are supplemented in the USOS, as well as living quarters for two crew members. It is the structural and functional center of the Russian Orbital Segment, which is the Russian part of the ISS. Crew assemble here to deal with emergencies on the station.[99][100][101]
The basic structural frame of Zvezda, known as "DOS-8", was initially built in the mid-1980s to be the core of the Mir-2 space station. This means that Zvezda is similar in layout to the core module (DOS-7) of the Mir space station. It was in fact labeled as Mir-2 for quite some time in the factory. Its design lineage thus extends back to the original Salyut stations. The space frame was completed in February 1985 and major internal equipment was installed by October 1986.
The rocket used for launch to the ISS carried advertising; it was emblazoned with the logo of Pizza Hut restaurants,[102][103][104] for which they are reported to have paid more than US$1 million.[105] The money helped support Khrunichev State Research and Production Space Center and the Russian advertising agencies that orchestrated the event.[106]
On 26 July 2000, Zvezda became the third component of the ISS when it docked at the aft port of Zarya. (U.S. Unity module had already been attached to the Zarya.) Later in July, the computers aboard Zarya handed over ISS commanding functions to computers on Zvezda.[107]
Destiny
The Destiny module being installed on the ISS
Main article: Destiny (ISS module)
The Destiny module, also known as the U.S. Lab, is the primary operating facility for U.S. research payloads aboard the International Space Station (ISS).[108][109] It was berthed to the Unity module and activated over a period of five days in February, 2001.[110] Destiny is NASA's first permanent operating orbital research station since Skylab was vacated in February 1974.
The Boeing Company began construction of the 14.5-tonne (32,000 lb) research laboratory in 1995 at the Michoud Assembly Facility and then the Marshall Space Flight Center in Huntsville, Alabama.[108] Destiny was shipped to the Kennedy Space Center in Florida in 1998, and was turned over to NASA for pre-launch preparations in August 2000. It launched on 7 February 2001 aboard the Space Shuttle Atlantis on STS-98.[110]
Quest
Quest Joint Airlock Module
Main article: Quest Joint Airlock
The Quest Joint Airlock, previously known as the Joint Airlock Module, is the primary airlock for the ISS. Quest was designed to host spacewalks with both Extravehicular Mobility Unit (EMU) spacesuits and Orlan space suits. The airlock was launched on STS-104 on 14 July 2001. Before Quest was attached, Russian spacewalks using Orlan suits could only be done from the Zvezda service module, and American spacewalks using EMUs were only possible when a Space Shuttle was docked. The arrival of Pirs docking compartment on September 16, 2001 provided another airlock from which Orlan spacewalks can be conducted.[citation needed]
Pirs and Poisk
The Pirs module attached to the ISS.
Poisk after arriving at the ISS on 12 November 2009.
Main articles: Pirs (ISS module) and Poisk (ISS module)
Pirs (Russian: Пирс, lit. 'pier') and Poisk (Russian: По́иск, lit. 'search') are Russian airlock modules, each having 2 identical hatches. An outward-opening hatch on the Mir space station failed after it swung open too fast after unlatching, because of a small amount of air pressure remaining in the airlock.[111] All EVA hatches on the ISS open inwards and are pressure-sealing. Pirs was used to store, service, and refurbish Russian Orlan suits and provided contingency entry for crew using the slightly bulkier American suits. The outermost docking ports on both airlocks allow docking of Soyuz and Progress spacecraft, and the automatic transfer of propellants to and from storage on the ROS.[112]
Pirs was launched on 14 September 2001, as ISS Assembly Mission 4R, on a Russian Soyuz-U rocket, using a modified Progress spacecraft, Progress M-SO1, as an upper stage. Poisk was launched on 10 November 2009[113][114] attached to a modified Progress spacecraft, called Progress M-MIM2, on a Soyuz-U rocket from Launch Pad 1 at the Baikonur Cosmodrome in Kazakhstan.
Harmony
Harmony shown connected to Columbus, Kibo, and Destiny. PMA-2 faces. The nadir and zenith locations are open.
Main article: Harmony (ISS module)
Harmony, also known as Node 2, is the "utility hub" of the ISS. It connects the laboratory modules of the United States, Europe and Japan, as well as providing electrical power and electronic data. Sleeping cabins for four of the six crew are housed here.[115]
Harmony was successfully launched into space aboard Space Shuttle flight STS-120 on October 23, 2007.[116][117] After temporarily being attached to the port side of the Unity node,[118][119] it was moved to its permanent location on the forward end of the Destiny laboratory on November 14, 2007.[120] Harmony added 2,666 cubic feet (75.5 m3) to the station's living volume, an increase of almost 20 percent, from 15,000 cu ft (420 m3) to 17,666 cu ft (500.2 m3). Its successful installation meant that from NASA's perspective, the station was "U.S. Core Complete".
Tranquility
Tranquility in 2011
Main article: Tranquility (ISS module)
Tranquility, also known as Node 3, is a module of the ISS. It contains environmental control systems, life support systems, a toilet, exercise equipment, and an observation cupola.
ESA and the Italian Space Agency had Tranquility built by Thales Alenia Space. A ceremony on November 20, 2009 transferred ownership of the module to NASA.[121] On February 8, 2010, NASA launched the module on the Space Shuttle's STS-130 mission.
Columbus
The Columbus module on the ISS
Main article: Columbus (ISS module)
Columbus is a science laboratory that is part of the ISS and is the largest single contribution to the ISS made by the European Space Agency (ESA).
Like the Harmony and Tranquility modules, the Columbus laboratory was constructed in Turin, Italy by Thales Alenia Space. The functional equipment and software of the lab was designed by EADS in Bremen, Germany. It was also integrated in Bremen before being flown to the Kennedy Space Center (KSC) in Florida in an Airbus Beluga. It was launched aboard Space Shuttle Atlantis on 7 February 2008 on flight STS-122. It is designed for ten years of operation. The module is controlled by the Columbus Control Centre, located at the German Space Operations Centre, part of the German Aerospace Center in Oberpfaffenhofen near Munich, Germany.
The European Space Agency has spent €1.4 billion (about US$2 billion) on building Columbus, including the experiments that will fly in it and the ground control infrastructure necessary to operate them.[122]
Kibō
Kibō Exposed Facility on the right
Main article: Kibo (ISS module)
The Japanese Experiment Module (JEM), nicknamed Kibo (きぼう Kibō, Hope), is a Japanese science module for the ISS developed by JAXA. It is the largest single ISS module, and is attached to the Harmony module. The first two pieces of the module were launched on Space Shuttle missions STS-123 and STS-124. The third and final components were launched on STS-127.[123]
Pressurised Module
Experiment Logistics Module
Exposed Facility
Experiment Logistics Module
Remote Manipulator System
Cupola
The Cupola's windows with shutters open.
Main article: Cupola (ISS module)
The Cupola is an ESA-built observatory module of the ISS. Its name derives from the Italian word cupola, which means "dome". Its seven windows are used to conduct experiments, dockings and observations of Earth. It was launched aboard Space Shuttle mission STS-130 on 8 February 2010 and attached to the Tranquility (Node 3) module. With the Cupola attached, ISS assembly reached 85 percent completion. The Cupola's central window has a diameter of 80 cm (31 in).[124]
Rassvet
Rassvet as seen from the Cupola module during STS-132 with a Progress in the lower right
Main article: Rassvet (ISS module)
Rassvet (Russian: Рассве́т; lit. "dawn"), also known as the Mini-Research Module 1 (MRM-1) (Russian: Малый исследовательский модуль, МИМ 1) and formerly known as the Docking Cargo Module (DCM), is a component of the ISS. The module's design is similar to the Mir Docking Module launched on STS-74 in 1995. Rassvet is primarily used for cargo storage and as a docking port for visiting spacecraft. It was flown to the ISS aboard Space Shuttle Atlantis on the STS-132 mission on May 14, 2010,[125] and was connected to the ISS on May 18.[126] The hatch connecting Rassvet with the ISS was first opened on May 20.[127] On 28 June 2010, the Soyuz TMA-19 spacecraft performed the first docking with the module.[128]
Leonardo
Leonardo Permanent Multipurpose Module
Main article: Leonardo (ISS module)
The Leonardo Permanent Multipurpose Module (PMM) is a module of the ISS. It was flown into space aboard the Space Shuttle on STS-133 on 24 February 2011 and installed on 1 March. Leonardo is primarily used for storage of spares, supplies and waste on the ISS, which was until then stored in many different places within the space station. The Leonardo PMM was a Multi-Purpose Logistics Module (MPLM) before 2011, but was modified into its current configuration. It was formerly one of three MPLM used for bringing cargo to and from the ISS with the Space Shuttle. The module was named for Italian polymath Leonardo da Vinci.
Bigelow Expandable Activity Module
Progression of expansion of BEAM
Main article: Bigelow Expandable Activity Module
The Bigelow Expandable Activity Module (BEAM) is an experimental expandable space station module developed by Bigelow Aerospace, under contract to NASA, for testing as a temporary module on the ISS from 2016 to at least 2020. It arrived at the ISS on 10 April 2016,[129] was berthed to the station on 16 April, and was expanded and pressurized on 28 May 2016.
International Docking Adapter
IDA-1 upright
Main article: International Docking Adapter
The International Docking Adapter (IDA) is a spacecraft docking system adapter developed to convert APAS-95 to the NASA Docking System (NDS)/International Docking System Standard (IDSS). An IDA is placed on each of the ISS' two open Pressurized Mating Adapters (PMAs), both of which are connected to the Harmony module.
IDA-1 was lost during the launch failure of SpaceX CRS-7 on 28 June 2015.[130][131][132]
IDA-2 was launched on SpaceX CRS-9 on 18 July 2016.[133] It was attached and connected to PMA-2 during a spacewalk on 19 August 2016.[134] First docking was achieved with the arrival of Crew Dragon Demo-1 on 3 March 2019. [135]
IDA-3 was launched on the SpaceX CRS-18 mission in July 2019.[136] IDA-3 is constructed mostly from spare parts to speed construction.[137] It was attached and connected to PMA-3 during a spacewalk on 21 August 2019. [138]
Unpressurised elements
ISS Truss Components breakdown showing Trusses and all ORUs in situ
The ISS has a large number of external components that do not require pressurisation. The largest of these is the Integrated Truss Structure (ITS), to which the station's main solar arrays and thermal radiators are mounted.[139] The ITS consists of ten separate segments forming a structure 108.5 m (356 ft) long.[3]
The station was intended to have several smaller external components, such as six robotic arms, three External Stowage Platforms (ESPs) and four ExPRESS Logistics Carriers (ELCs).[140][141] While these platforms allow experiments (including MISSE, the STP-H3 and the Robotic Refueling Mission) to be deployed and conducted in the vacuum of space by providing electricity and processing experimental data locally, their primary function is to store spare Orbital Replacement Units (ORUs). ORUs are parts that can be replaced when they fail or pass their design life, including pumps, storage tanks, antennas, and battery units. Such units are replaced either by astronauts during EVA or by robotic arms.[142] Several shuttle missions were dedicated to the delivery of ORUs, including STS-129,[143] STS-133[144] and STS-134.[145] As of January 2011, only one other mode of transportation of ORUs had been utilised – the Japanese cargo vessel HTV-2 – which delivered an FHRC and CTC-2 via its Exposed Pallet (EP).[146][needs update]
Construction of the Integrated Truss Structure over New Zealand.
There are also smaller exposure facilities mounted directly to laboratory modules; the Kibō Exposed Facility serves as an external 'porch' for the Kibō complex,[147] and a facility on the European Columbus laboratory provides power and data connections for experiments such as the European Technology Exposure Facility[148][149] and the Atomic Clock Ensemble in Space.[150] A remote sensing instrument, SAGE III-ISS, was delivered to the station in February 2017 aboard CRS-10,[151] and the NICER experiment was delivered aboard CRS-11 in June 2017.[152] The largest scientific payload externally mounted to the ISS is the Alpha Magnetic Spectrometer (AMS), a particle physics experiment launched on STS-134 in May 2011, and mounted externally on the ITS. The AMS measures cosmic rays to look for evidence of dark matter and antimatter.[153][154]
The commercial Bartolomeo External Payload Hosting Platform, manufactured by Airbus, is due to launch in May 2019 aboard a commercial ISS resupply vehicle and be attached to the European Columbus module. It will provide a further 12 external payload slots, supplementing the eight on the ExPRESS Logistics Carriers, ten on Kibō, and four on Columbus. The system is designed to be robotically serviced and will require no astronaut intervention. It is named after Christopher Columbus's younger brother.[155][156][157]
Robotic arms and cargo cranes
Commander Volkov stands on Pirs with his back to the Soyuz whilst operating the manual Strela crane holding photographer Kononenko.
Dextre, like many of the station's experiments and robotic arms, can be operated from Earth and perform tasks while the crew sleeps.
The Integrated Truss Structure serves as a base for the station's primary remote manipulator system, called the Mobile Servicing System (MSS), which is composed of three main components. Canadarm2, the largest robotic arm on the ISS, has a mass of 1,800 kilograms (4,000 lb) and is used to dock and manipulate spacecraft and modules on the USOS, hold crew members and equipment in place during EVAs and move Dextre around to perform tasks.[158] Dextre is a 1,560 kg (3,440 lb) robotic manipulator with two arms, a rotating torso and has power tools, lights and video for replacing orbital replacement units (ORUs) and performing other tasks requiring fine control.[159] The Mobile Base System (MBS) is a platform which rides on rails along the length of the station's main truss. It serves as a mobile base for Canadarm2 and Dextre, allowing the robotic arms to reach all parts of the USOS.[160] To gain access to the Russian Segment a grapple fixture was added to Zarya on STS-134, so that Canadarm2 can inchworm itself onto the ROS.[161] Also installed during STS-134 was the 15 m (50 ft) Orbiter Boom Sensor System (OBSS), which had been used to inspect heat shield tiles on Space Shuttle missions and can be used on station to increase the reach of the MSS.[161] Staff on Earth or the station can operate the MSS components via remote control, performing work outside the station without space walks.
Japan's Remote Manipulator System, which services the Kibō Exposed Facility,[162] was launched on STS-124 and is attached to the Kibō Pressurised Module.[163] The arm is similar to the Space Shuttle arm as it is permanently attached at one end and has a latching end effector for standard grapple fixtures at the other.
The European Robotic Arm, which will service the Russian Orbital Segment, will be launched alongside the Multipurpose Laboratory Module in 2017.[164] The ROS does not require spacecraft or modules to be manipulated, as all spacecraft and modules dock automatically and may be discarded the same way. Crew use the two Strela (Russian: Стрела́; lit. Arrow) cargo cranes during EVAs for moving crew and equipment around the ROS. Each Strela crane has a mass of 45 kg (99 lb).
Planned componments
Nauka
Artist's rendering of the Nauka module docked to Zvezda.
Main article: Nauka (ISS module)
Nauka (Russian: Нау́ка; lit. Science), also known as the Multipurpose Laboratory Module (MLM), (Russian: Многофункциональный лабораторный модуль, or МЛМ), is a component of the ISS which has not yet been launched into space. The MLM is funded by the Roscosmos State Corporation. In the original ISS plans, Nauka was to use the location of the Docking and Stowage Module. Later, the DSM was replaced by the Rassvet module and it was moved to Zarya's nadir port. Planners anticipate Nauka will dock at Zvezda's nadir port, replacing Pirs.[165]
The launch of Nauka, initially planned for 2007, has been repeatedly delayed for various reasons. As of September 2019, the launch to the ISS is assigned to no earlier than December 2020.[166] After this date, the warranties of some of Nauka's systems will expire.
Prichal
Mockup of the Prichal module at the Yuri Gagarin Cosmonaut Training Center
Main article: Prichal (ISS module)
Prichal, also known as Uzlovoy Module or UM (Russian: Узловой Модуль "Причал", Nodal Module Berth),[167] is a 4-tonne (8,800 lb)[168] ball-shaped module that will allow docking of two scientific and power modules during the final stage of the station assembly, and provide the Russian segment additional docking ports to receive Soyuz MS and Progress MS spacecraft. UM is due to be launched in 2022.[169] It will be integrated with a special version of the Progress cargo ship and launched by a standard Soyuz rocket, docking to the nadir port of the Nauka module. One port is equipped with an active hybrid docking port, which enables docking with the MLM module. The remaining five ports are passive hybrids, enabling docking of Soyuz and Progress vehicles, as well as heavier modules and future spacecraft with modified docking systems. The node module was intended to serve as the only permanent element of the cancelled OPSEK.[170][171]
Science Power Modules 1 and 2
Science Power Module 1 (SPM-1, also known as NEM-1) Science Power Module 2 (SPM-2, also known as NEM-2) are modules planned to arrive at the ISS in 2022.[169][172][173] It is going to dock to the Prichal module, which is planned to be attached to the Nauka module.[173] If Nauka is cancelled, then the Prichal, SPM-1, and SPM-2 would dock at the zenith port of Zvezda. SPM-1 and SPM-2 would also be required components for the OPSEK space station.[174]
Bishop Airlock Module
Main article: Bishop Airlock Module
The NanoRacks Bishop Airlock Module is a commercially-funded airlock module intended to be launched to the ISS on SpaceX CRS-21 in August 2020.[175][176] The module is being built by NanoRacks, Thales Alenia Space, and Boeing.[177] It will be used to deploy CubeSats, small satellites, and other external payloads for NASA, CASIS, and other commercial and governmental customers.[178]
Cancelled componments
The cancelled Habitation module under construction at Michoud in 1997
Several modules planned for the station were cancelled over the course of the ISS programme. Reasons include budgetary constraints, the modules becoming unnecessary, and station redesigns after the 2003 Columbia disaster. The US Centrifuge Accommodations Module would have hosted science experiments in varying levels of artificial gravity.[179] The US Habitation Module would have served as the station's living quarters. Instead, the sleep stations are now spread throughout the station.[180] The US Interim Control Module and ISS Propulsion Module would have replaced the functions of Zvezda in case of a launch failure.[181] Two Russian Research Modules were planned for scientific research.[182] They would have docked to a Russian Universal Docking Module.[183] The Russian Science Power Platform would have supplied power to the Russian Orbital Segment independent of the ITS solar arrays.
Systems
Life support
Main articles: ISS ECLSS and Chemical oxygen generator
The critical systems are the atmosphere control system, the water supply system, the food supply facilities, the sanitation and hygiene equipment, and fire detection and suppression equipment. The Russian Orbital Segment's life support systems are contained in the Zvezda service module. Some of these systems are supplemented by equipment in the USOS. The MLM Nauka laboratory has a complete set of life support systems.
Atmospheric control systems
A flowchart diagram showing the components of the ISS life support system.
The interactions between the components of the ISS Environmental Control and Life Support System (ECLSS)
The atmosphere on board the ISS is similar to the Earth's.[184] Normal air pressure on the ISS is 101.3 kPa (14.69 psi);[185] the same as at sea level on Earth. An Earth-like atmosphere offers benefits for crew comfort, and is much safer than a pure oxygen atmosphere, because of the increased risk of a fire such as that responsible for the deaths of the Apollo 1 crew.[186] Earth-like atmospheric conditions have been maintained on all Russian and Soviet spacecraft.[187]
The Elektron system aboard Zvezda and a similar system in Destiny generate oxygen aboard the station.[188] The crew has a backup option in the form of bottled oxygen and Solid Fuel Oxygen Generation (SFOG) canisters, a chemical oxygen generator system.[189] Carbon dioxide is removed from the air by the Vozdukh system in Zvezda. Other by-products of human metabolism, such as methane from the intestines and ammonia from sweat, are removed by activated charcoal filters.[189]
Part of the ROS atmosphere control system is the oxygen supply. Triple-redundancy is provided by the Elektron unit, solid fuel generators, and stored oxygen. The primary supply of oxygen is the Elektron unit which produces O
2 and H
2 by electrolysis of water and vents H2 overboard. The 1 kW (1.3 hp) system uses approximately one litre of water per crew member per day. This water is either brought from Earth or recycled from other systems. Mir was the first spacecraft to use recycled water for oxygen production. The secondary oxygen supply is provided by burning O
2-producing Vika cartridges (see also ISS ECLSS). Each 'candle' takes 5–20 minutes to decompose at 450–500 °C (842–932 °F), producing 600 litres (130 imp gal; 160 US gal) of O
2. This unit is manually operated.[190]
The US Orbital Segment has redundant supplies of oxygen, from a pressurised storage tank on the Quest airlock module delivered in 2001, supplemented ten years later by ESA-built Advanced Closed-Loop System (ACLS) in the Tranquility module (Node 3), which produces O
2 by electrolysis.[191] Hydrogen produced is combined with carbon dioxide from the cabin atmosphere and converted to water and methane.
Power and thermal control
Main articles: Electrical system of the International Space Station and External Active Thermal Control System
Russian solar arrays, backlit by sunset
One of the eight truss mounted pairs of USOS solar arrays
Double-sided solar arrays provide electrical power to the ISS. These bifacial cells collect direct sunlight on one side and light reflected off from the Earth on the other, and are more efficient and operate at a lower temperature than single-sided cells commonly used on Earth.[192]
The Russian segment of the station, like most spacecraft, uses 28 volt low voltage DC from four rotating solar arrays mounted on Zarya and Zvezda. The USOS uses 130–180 V DC from the USOS PV array, power is stabilised and distributed at 160 V DC and converted to the user-required 124 V DC. The higher distribution voltage allows smaller, lighter conductors, at the expense of crew safety. The two station segments share power with converters.
The USOS solar arrays are arranged as four wing pairs, for a total production of 75 to 90 kilowatts.[193] These arrays normally track the sun to maximise power generation. Each array is about 375 m2 (4,036 sq ft) in area and 58 m (190 ft) long. In the complete configuration, the solar arrays track the sun by rotating the alpha gimbal once per orbit; the beta gimbal follows slower changes in the angle of the sun to the orbital plane. The Night Glider mode aligns the solar arrays parallel to the ground at night to reduce the significant aerodynamic drag at the station's relatively low orbital altitude.[194]
The station originally used rechargeable nickel–hydrogen batteries (NiH
2) for continuous power during the 35 minutes of every 90-minute orbit that it is eclipsed by the Earth. The batteries are recharged on the day side of the orbit. They had a 6.5-year lifetime (over 37,000 charge/discharge cycles) and were regularly replaced over the anticipated 20-year life of the station.[195] Starting in 2016, the nickel–hydrogen batteries were replaced by lithium-ion batteries, which are expected to last until the end of the ISS program.[196]
The station's large solar panels generate a high potential voltage difference between the station and the ionosphere. This could cause arcing through insulating surfaces and sputtering of conductive surfaces as ions are accelerated by the spacecraft plasma sheath. To mitigate this, plasma contactor units (PCU)s create current paths between the station and the ambient plasma field.[197]
ISS External Active Thermal Control System (EATCS) diagram
The station's systems and experiments consume a large amount of electrical power, almost all of which is converted to heat. To keep the internal temperature within workable limits, a passive thermal control system (PTCS) is made of external surface materials, insulation such as MLI, and heat pipes. If the PTCS cannot keep up with the heat load, an External Active Thermal Control System (EATCS) maintains the temperature. The EATCS consists of an internal, non-toxic, water coolant loop used to cool and dehumidify the atmosphere, which transfers collected heat into an external liquid ammonia loop. From the heat exchangers, ammonia is pumped into external radiators that emit heat as infrared radiation, then back to the station.[198] The EATCS provides cooling for all the US pressurised modules, including Kibō and Columbus, as well as the main power distribution electronics of the S0, S1 and P1 trusses. It can reject up to 70 kW. This is much more than the 14 kW of the Early External Active Thermal Control System (EEATCS) via the Early Ammonia Servicer (EAS), which was launched on STS-105 and installed onto the P6 Truss.[199]
Communications and computers
Main articles: Tracking and Data Relay Satellite and Luch (satellite)
See also: ThinkPad § Use in space
Diagram showing communications links between the ISS and other elements.
The communications systems used by the ISS
* Luch satellite and the Space Shuttle are not currently[when?] in use
Radio communications provide telemetry and scientific data links between the station and Mission Control Centres. Radio links are also used during rendezvous and docking procedures and for audio and video communication between crew members, flight controllers and family members. As a result, the ISS is equipped with internal and external communication systems used for different purposes.[200]
The Russian Orbital Segment communicates directly with the ground via the Lira antenna mounted to Zvezda.[6][201] The Lira antenna also has the capability to use the Luch data relay satellite system.[6] This system fell into disrepair during the 1990s, and so was not used during the early years of the ISS,[6][202][203] although two new Luch satellites—Luch-5A and Luch-5B—were launched in 2011 and 2012 respectively to restore the operational capability of the system.[204] Another Russian communications system is the Voskhod-M, which enables internal telephone communications between Zvezda, Zarya, Pirs, Poisk, and the USOS and provides a VHF radio link to ground control centres via antennas on Zvezda's exterior.[205]
The US Orbital Segment (USOS) makes use of two separate radio links mounted in the Z1 truss structure: the S band (audio) and Ku band (audio, video and data) systems. These transmissions are routed via the United States Tracking and Data Relay Satellite System (TDRSS) in geostationary orbit, allowing for almost continuous real-time communications with NASA's Mission Control Center (MCC-H) in Houston.[22][6][200] Data channels for the Canadarm2, European Columbus laboratory and Japanese Kibō modules were originally also routed via the S band and Ku band systems, with the European Data Relay System and a similar Japanese system intended to eventually complement the TDRSS in this role.[22][206] Communications between modules are carried on an internal wireless network.[207]
An array of laptops in the US lab
Laptop computers surround the Canadarm2 console
UHF radio is used by astronauts and cosmonauts conducting EVAs and other spacecraft that dock to or undock from the station.[6] Automated spacecraft are fitted with their own communications equipment; the ATV uses a laser attached to the spacecraft and the Proximity Communications Equipment attached to Zvezda to accurately dock with the station.[208][209]
The ISS is equipped with about 100 IBM/Lenovo ThinkPad and HP ZBook 15 laptop computers. The laptops have run Windows 95, Windows 2000, Windows XP, Windows 7, Windows 10 and Linux operating systems.[210] Each computer is a commercial off-the-shelf purchase which is then modified for safety and operation including updates to connectors, cooling and power to accommodate the station's 28V DC power system and weightless environment. Heat generated by the laptops does not rise but stagnates around the laptop, so additional forced ventilation is required. Laptops aboard the ISS are connected to the station's wireless LAN via Wi-Fi, which connects to the ground via Ku band. This provides speeds of 10 Mbit/s download and 3 Mbit/s upload from the station, comparable to home DSL connection speeds.[211][212] Laptop hard drives occasionally fail and must be replaced.[213] Other computer hardware failures include instances in 2001, 2007 and 2017; some of these failures have required EVAs to replace computer modules in externally mounted devices.[214][215][216][217]
The operating system used for key station functions is the Debian Linux distribution.[218] The migration from Microsoft Windows was made in May 2013 for reasons of reliability, stability and flexibility.[219]
In 2017, an SG100 Cloud Computer was launched to the ISS as part of OA-7 mission.[220] It was manufactured by NCSIST and designed in collaboration with Academia Sinica, and National Central University under contract for NASA.[221]
Operations
Expeditions and private flights
See also the list of International Space Station expeditions (professional crew), space tourism (private travellers), and the list of human spaceflights to the ISS (both).
Zarya and Unity were entered for the first time on 10 December 1998.
Soyuz TM-31 being prepared to bring the first resident crew to the station in October 2000
ISS was slowly assembled over a decade of spaceflights and crews
Each permanent crew is given an expedition number. Expeditions run up to six months, from launch until undocking, an 'increment' covers the same time period, but includes cargo ships and all activities. Expeditions 1 to 6 consisted of 3 person crews, Expeditions 7 to 12 were reduced to the safe minimum of two following the destruction of the NASA Shuttle Columbia. From Expedition 13 the crew gradually increased to 6 around 2010.[222][223] With the arrival of the US Commercial Crew vehicles in the late 2010s, expedition size may be increased to seven crew members, the number ISS is designed for.[224][225]
Gennady Padalka, member of Expeditions 9, 19/20, 31/32, and 43/44, and Commander of Expedition 11, has spent more time in space than anyone else, a total of 878 days, 11 hours, and 29 minutes.[226] Peggy Whitson has spent the most time in space of any American, totalling 665 days, 22 hours, and 22 minutes during her time on Expeditions 5, 16, and 50/51/52.[227]
Travellers who pay for their own passage into space are termed spaceflight participants by Roscosmos and NASA, and are sometimes referred to as space tourists, a term they generally dislike.[note 1] All seven were transported to the ISS on Russian Soyuz spacecraft. When professional crews change over in numbers not divisible by the three seats in a Soyuz, and a short-stay crewmember is not sent, the spare seat is sold by MirCorp through Space Adventures. When the space shuttle retired in 2011, and the station's crew size was reduced to 6, space tourism was halted, as the partners relied on Russian transport seats for access to the station. Soyuz flight schedules increase after 2013, allowing 5 Soyuz flights (15 seats) with only two expeditions (12 seats) required.[233] The remaining seats are sold for around US$40 million to members of the public who can pass a medical exam. ESA and NASA criticised private spaceflight at the beginning of the ISS, and NASA initially resisted training Dennis Tito, the first person to pay for his own passage to the ISS.[note 2]
Anousheh Ansari became the first Iranian in space and the first self-funded woman to fly to the station. Officials reported that her education and experience make her much more than a tourist, and her performance in training had been "excellent."[234] Ansari herself dismisses the idea that she is a tourist. She did Russian and European studies involving medicine and microbiology during her 10-day stay. The documentary Space Tourists follows her journey to the station, where she fulfilled "an age-old dream of man: to leave our planet as a "normal person" and travel into outer space."[235]
In 2008, spaceflight participant Richard Garriott placed a geocache aboard the ISS during his flight.[236] This is currently the only non-terrestrial geocache in existence.[237] At the same time, the Immortality Drive, an electronic record of eight digitised human DNA sequences, was placed aboard the ISS.[238]
Orbit
Graph showing the changing altitude of the ISS from November 1998 until November 2018
Animation of ISS orbit from 14 September 2018 to 14 November 2018. Earth is not shown.
The ISS is maintained in a nearly circular orbit with a minimum mean altitude of 330 km (205 mi) and a maximum of 410 km (255 mi), in the centre of the thermosphere, at an inclination of 51.6 degrees to Earth's equator. This orbit was selected because it is the lowest inclination that can be directly reached by Russian Soyuz and Progress spacecraft launched from Baikonur Cosmodrome at 46° N latitude without overflying China or dropping spent rocket stages in inhabited areas.[239][240] It travels at an average speed of 27,724 kilometres per hour (17,227 mph), and completes 15.54 orbits per day (93 minutes per orbit).[2][14] The station's altitude was allowed to fall around the time of each NASA shuttle flight to permit heavier loads to be transferred to the station. After the retirement of the shuttle, the nominal orbit of the space station was raised in altitude.[241][242] Other, more frequent supply ships do not require this adjustment as they are substantially higher performance vehicles.[28][243]
Orbital boosting can be performed by the station's two main engines on the Zvezda service module, or Russian or European spacecraft docked to Zvezda's aft port. The ATV is constructed with the possibility of adding a second docking port to its aft end, allowing other craft to dock and boost the station. It takes approximately two orbits (three hours) for the boost to a higher altitude to be completed.[243] Maintaining ISS altitude uses about 7.5 tonnes of chemical fuel per annum[244] at an annual cost of about $210 million.[245]
Orbits of the ISS, shown in April 2013
The Russian Orbital Segment contains the Data Management System, which handles Guidance, Navigation and Control (ROS GNC) for the entire station.[246] Initially, Zarya, the first module of the station, controlled the station until a short time after the Russian service module Zvezda docked and was transferred control. Zvezda contains the ESA built DMS-R Data Management System.[247] Using two fault-tolerant computers (FTC), Zvezda computes the station's position and orbital trajectory using redundant Earth horizon sensors, Solar
A series of AI-generated pictures of Norma J B. in different art styles.
To be continued.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. Should I see "this group is not available to you", my photos won't be made available to that group. Thanks for your understanding.
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
A series of AI-generated pictures of a mother and a daughter ready for the "Día de los Muertos".
To be continued.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. Should I see "this group is not available to you", my pictures won't be made available to that group. Thanks for your understanding.
The Skudae have always had an uneasy peace with Loreos, more of an understanding. An independent people whose agenda often lines up with their host nation, but they have a mind of their own. They follow only their great Khans. Ignoring artificial boundaries between the nations, they roam where their horses lead them and take what they will.
Here they are pouncing on a small Lenfaldian column heading to port or reinforcing a garrison.
Full understanding for Pu er tea
Xishuang Banna (西双版納) as a famous pu-erh tea production area
Xishuang Banna is situated on the Southern end of Yunnan and it is located at the borders of Myanmar, Vietnam and Laos. The name of “Xishuang Banna” is originated from Thai language. The ancient route of Tea and Horse started from the Southern end of Xishuang Banna, a town called Yiwu (易武), and it continued up to the North. Tea was once stocked and gathered at a town called pu-erh (普洱) which is the hub for pu-erh tea trading and logistics. This is why the minorities’ tea was named as pu-erh.
ripe puer tea
Pu’er ripe tea is fermented in heaps, under the action of enzymes, producing many new nutrients which are beneficial to you health,.
raw puer tea
Raw puer tea is suitable for long storage. Classic raw pu’er tea tastes bitter, especially at first, has has a sweet and fragrant aftertaste.
Yiwu Zhengshan tea cake
Yiwu Zhengshan Pu Er tea cake is produced from tea leaves harvested from Yi Wu Zheng Shan,in southeast Yunnan province. The word Zheng means original, and only tea leaves harvested from Yi Wu town (only a few sq km in size) can be considered as such. The infusion yields a strong liquor that is slightly bitter but finishes with a sweet aftertaste. Aged in the Shou, cooked style, this pu-erh has already settled into a rich and versatile flavor profile.
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When fear turns to
excepting your fear
it becomes understanding
of your fear
and then, there is no fear
there is just knowledge.
By AlyssaDawnw
Okay here is something I learned last night from my friend.
Its from the book of "Effortless Mastery" my friend was telling me about it.
So the book is talking about soloing and how people are timid to solo because they believe they will hit the wrong note.
think to yourself right before you play your solo "the first note I play will be the most beautiful note I, or anyone has ever heard". And by thinking and believing this, no matter what note you play, the beauty of that frequency will surface, and not only that, but will guide you to the next note.
Here is what I said, after he told me this.
Its like, going on, with the idea in mind, Im just going to do, what I do, be me, and even though when I take that plunge, it may seem totally off at first to me, it will be absolutely beautiful, because it is me. Okay now I am crying. Thanks
( sorry, this conversation was over FB )
It is absolutely beautiful! And the cool thing is that even if it seems kind of off, that's okay, because the more dissonant something is, the more beautiful the reslease or resolve is! I love it!
my off tune uniqueness, lol
I suppose
ha ha, exactly!
We talked about it for quite a while, thats just snippet.
An answered prayer, thats what you are..
Leipziger Buchmesse 2015
2015-03-13 (Friday)
2015_023
2015#146
Naenia (Lea) 244435 as Merida from Brave
One of the most beautiful cosplay girls I've ever taken photos of. While most cosplayers wear wigs, what you see here is her natural hair.
Thank you for any group invites which I'd be glad to accept. However, if I can't check the content of such groups ("This group is not available to you") I'd rather not add any of my photos. Thanks for your understanding.
Researchers at the Northwestern University Center of Cancer Nanotechnology Excellence are studying the ways in which cancer cells migrate from existing tumors to create new, metastatic tumors in different regions of the body. By creating micrometer scaled adhesive islands on gold surfaces, they have allowed individual metastatic cells to take on shapes, such as the star depicted above. These shapes provide cues to cancer cells, which respond in the above image by concentrating their motility machinery at the star’s tips. This assay lends itself to large scale screening of cell populations—a problem that has stymied past efforts to find a drug that targets metastatic motility.
This image is part of the Nanotechnology Image Library collection.
Credit: Bartosz Grzybowski, Ph.D., National Cancer Institute, National Institutes of Health
Educational Classroom Poster for teaching elementary math. This one help students understand the concepts and units of Metric Lengths.
Available in letter size and now 11"x17".
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
“At sunrise everything is luminous but not clear. It is those we live with and love and should know who elude us. You can love completely without complete understanding.”
― Norman Maclean
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Nikonos V
Kodak Gold 100
Kodak Pakon Scan
🔴Leica-M6 TTL 0,72 Elmarit-M 1:2.8/21mm ASPH
Nikon super Coolscan 5000ed.
Delta 100asa developer HC 110 1+31 (B) 6min 20º.
Heerlen City Centre (Murals) Graffiti.
Heerlen, Street Art City in The Netherlands (HRLN Street Art) ~ StreetArt101 Amorita Sa Mural.
🔴Leica my point of view.
Wetzlar, Deutschland.
Leica-CL 1974 Rangefinder,Serial Number 1395533
Leica-M 6 TTL 0.72 1998 Rangefinder Serial Number 2466527
Leica-M6 TTL 0.85 2001 Rangefinder Serial Number 2755204.
The KOM League
Flash Report
For
September 20, 2018
Plea:
Be understanding regarding this report for it isn’t much about the KOM league or baseball. I direct your attention to the last item in this report entitled “More of the Story.” It is one of the most amazing tales I have been able to share in all the years this publication has cluttered up the Internet.
This report is on Flicker at: www.flickr.com/photos/60428361@N07/29853875597 If you don’t like this report, all that much, keep looking at the photos I’ve recently posted.
The photo of the week:
Obviously, I had to “dig deep” to come up with something to share this time around. My writing efforts have taken a holiday, in recent days. Maybe I have run out of true stories to report and the ability to “create” fiction has eluded me.
A couple of decades ago a visit was paid to Colonel Robert Dale (Led the Missouri National Guard during the 1968 riots in Kansas City) was the son of the late E. L. Dale, who first brought baseball to Carthage, Missouri, in 1938, and then spearheaded the founding of the KOM some seven years later and it began operation a year after that, in 1946.
Kansas City race riots: www.google.com/search?q=Kansas+City+race+riots+1968&o...
Col. Dale had asked me to meet him at his home and after our conversation concluded he gave me many priceless items including, but not limited to, a baseball glove Gabby Street presented him following the 1930 World Series that the St. Louis Cardinals won over Connie Mack’s Philadelphia Athletics. Over the years I have shared some of that memorabilia at KOM league events and written about it in numerous missives.
However, one thing that I don’t ever recall mentioning was a drawing done in the early spring of 1938 when Carthage was preparing to join the Arkansas/Missouri league. The reader can look at the Flickr image and see that the cartoonist didn’t know how to spell Pittsburgh, Penn. but rather had the spelling of the town in nearby Kansas that left off the “H.” The drawing was depicting the young “Hopefuls” who were preparing to make their entry into organized baseball.
That drawing was recently pulled out of the frame and examined. It was found that Jack E. Murray did the artwork on that item. It was finally given by the Rotary Club to the Dale family as the “Award of the Month” for 1964-65 by the president of that service organization, Ted Evans. Yours truly knew Ted Evans but wasn’t familiar with the artist, Jack E. Murray, or so I thought.
Guess what? I now know about Mr. Murray and realize I was aware of him for most of my young life. He was born John Edward Murray on May 13, 1919 in Willard, Missouri. The young cartoonist was obviously a baseball fan and celebrated the entry of baseball into Carthage with his artistic ability. His depiction of E. L. Dale was a dead ringer for the Carthage Press editor. When he drew that image he was nearly 19 years of age. He attended the University of Missouri in 1940. Jack was busy drawing things, for fun and making a living as the owner of the John E. Murray-- Earth Mover Company located at 1102 South River Street.
Those “Hopefuls” who tried out for the Carthage club, in 1938, did well. They finished two games out of first place in the pennant race and then won the playoffs, four games to one over Neosho. Neosho was a rival in baseball during the Arkansas/Missouri league history that lasted 2.5 years. Over my time of being aware of the world, Neosho and Carthage were rivals in high school athletics. Then, in a twist of fate the Neosho Daily News began printing the Carthage Press in recent years and then shipped the 20 miles, or so north, for distribution. If anyone paid attention to a recent report, the Carthage Press that E. L. Dale and his son Robert worked so hard to keep Carthaginians informed, bit the dust, just like the Arkansas/Missouri league did in 1940 and the KOM league did after the 1952 season.
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Putting things together
This is a note from a lifelong friend, so far, who I’m going to do my best to link to the previous article. He wrote “Just looking at your book on sale at Amazon. Lots of people give it an excellent review. I think you should write another, this time on Eno Slaughter. I would write one but kinda short on necessary skills. My grand pappy always said, "when it comes to buying a book, always by the thickest one you can find, that was you always get your money's worth.” Anyway, you gave me one of your books and I really enjoy it. (If you recall it was over ten years ago at the class reunion.”) Gary Wayne Smith-Nixa, Missouri
As it turns out I do recall giving away some of my “Mickey Mantle Before the Glory” books to prove to some former classmates that I didn’t totally sleep through Mrs. Webster’s English classes. Shortly after receiving that note I headed off for a dental appointment and on the reading table was a copy of the Mantle book. I gave away some there as well. Upon returning home I went downstairs to my basement to see how many were still awaiting a good home and I’m back to the old saying “That book is a million seller, there are a million of them in my cellar.”
If you go on the Internet you can search for owners of that book who are attempting to dump them and the price ranges from $5 - $44. www.amazon.com/Mickey-Mantle-John-G-Hall/dp/1585973173 If you want one that is still in my basement, signed, sealed and shipped, send a request for a quote. How is that for a shameless advertisement?
Oh, I’ll bet you thought I had strayed off topic and wasn’t going to mention how Gary Smith and Jack Murray were connected. If you paid close attention you know that Murray lived in the 1100 block of South River and Smith lived on the same block. I know the exact address of each of the aforementioned but have decided to leave some things for independent researchers to investigate.
Smith mentioned “Eno” Slaughter in his note. This was my response. “The Eno reference reminded me of a leather lung Cardinal fan. He sat in the left field bleachers at Sportsman’s Park. When Slaughter would come to bat he could be heard above Harry Caray's announcing yelling ‘Come on Eno’ and he'd hold the ‘o’ for what seemed like a minute, or so. Do you remember that?”
As it turned out Smith has the same memory of the “Eno” fan as I do. I wonder if anyone would know that old fan’s name?
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Now, more of the story
When we last met, in this forum, mention was made of Kenneth Eugene Gladhill who played in the KOM league and later made his living in professional wrestling. It was mentioned in that report a lot more was known about him and a lot of things not intuitively obvious even to the most casual observer, upon first glance, were available. I wish there was room to share all the details uncovered on the life of Ken Gladhill
After distributing the last Flash Report I had the following message from Ken Gladhill’s daughter. “I am glad to know who you are. Will email you this evening about some of my info. You wrote a nice article on him after he had died in 1985. You had spoken to my mother Monta Lee Gladhill to obtain some information. She is still living at age 98. She has poor recall, due to her age. Will get back in touch asap.”
It was nice knowing that Monta Gladhill is still living and that her daughter wished to communicate regarding the past. A whole lot of messages have gone back and forth and I’ll touch on just a few of them.
To say that Ken Gladhill lived an exciting life might be an understatement. As I suspected, in my last report, he wasn’t born in Lusk, Wyoming but rather Kansas City, Missouri He came into this world at the Willows, which was a home for unwed mothers. To get some idea of what the Willows was about read this link. bedgie.tripod.com/newspaper-articles.html
Kenneth, with no last name at the time, was placed on an orphan train and headed west out of Kansas City. His daughter is about 99% sure of all the facts of her father’s early life but believes he was adopted by John Gladhill who was a depot agent at one of the places where that particular train stopped. Shortly, thereafter the elder Gladhill married a woman ten years his senior and they eventually made their way to Noel, Missouri.
Most likely this story would have ended by this point. However, I mentioned to Gladhill’s daughter that I started a church in Noel, in 1959. She began asking questions of who I knew and threw out the names of Mayor Kile and a school superintendent by the name of Dean Scott. Well, that got my attention. The aforementioned was Amandus Dean Scott, a native of Kentucky, who attained the rank of Sergeant in World War II. He and his wife, Mattie, looked after the welfare of the children in that town just as they did a young preacher when I showed up in the summer of 1959. To gain some appreciation for the Scott’s I share this link, please read it.
stanfine.wordpress.com/2017/10/13/churning-butter-in-the-...
Gladhill’s daughter told of how Dean Scott encouraged her dad, when he was young, regarding developing his baseball skills. Mayor Charles Blaine Kile and his wife took the young boy under their wing and in Mayor Kile’s obituary, in 1960, it listed him as a foster son. There are some moving stories Gladhill’s daughter shared and it was evident the town of Noel, Missouri and its residents were great influences on youngsters. From my own experience I knew that Dean Scott was badly burned during his time in WW I and it disfigured his facial appearance. But, he didn’t allow it to affect how he would live the rest of his life. Mayor Kile also had lost an arm in a hunting accident so those things may have brought the two even closer together. They forged a friendship that surely wasn’t based on common religious tenants for Scott was a Nazarene and Kile a Christian Scientist.
After the summer of 1959 I went back to college and a year later returned there to spend my honeymoon at the nearby Ginger Blue resort and went into Noel to eat my meals. I never saw the Scott’s after that time but they had a distinct influence on my wife, Noel’s, life a couple of years later. Upon graduation from college I was approached by a church official and he asked me to pastor the denomination’s church at Davenport, Oklahoma. I went, not knowing how people in Davenport would have any idea who I was. It turned out that Mrs. Scott had family members in that town and that is why I ended up there.
Time marched forward and a decade after I left there, the hard work and sacrifice that those folks in Noel put forth in starting a small church was gone in an instant. A mighty explosion hit that town and blew much of it into oblivion. Here is one account of the disaster.
pa-rocks-ramble.blogspot.com/2008/07/great-train-blast.html The aforementioned link apprised me of something I didn’t know , in 1959. The little cabin where I lived was one of a cluster of a half-dozen or less. When a Jesse James movie was filmed there, in 1939, it was home for the actors Henry Fonda and Tyrone Power. That place wasn’t much in 1959, I trust it was better two decades earlier when the “big names” stayed there.
Over the 59 years that have transpired since setting foot in Noel and the places that led to, I haven’t forgotten much. Davenport was an interesting place that I never appreciated until I started reminiscing regarding the people I met. I met people in Davenport who at the time I didn’t know were connected to the Mickey Mantle family or a fellow called “Lightning” who was actually Doss K. Herd, who was one of the forces in making the Mickey Owen Baseball School such a success. He lived in Davenport but during the summer he spent most of it in Miller, Mo at the Owen facility. At the time I pastored at Davenport I was on the ministerial alliance and the minister’s in that group had the last names of; Sinn, Divine, Angel and Heavin. I told them if I would change the vowel in my last name from “a” to “e” I’d be a “real’ member of the group. Some forty plus years after leaving Davenport I learned that Rev. Heavin was really Rex Heavin who pitched for the Baxter Springs Whiz Kids when Mickey Mantle was the shortstop.
So, it turns out to be a small world. Fifty eight years ago there wasn’t much ancestry work being done on the scale as we now know it. One Sunday morning two elderly gentlemen showed up in Davenport for a church service. After a while only one of the gentleman appeared but I felt a real kinship to him. I told wife that he reminded me of my grandfather on the maternal side. When my wife started looking up things on ancestry it was discovered that the old gentleman who reminded me of my grandfather, John Bailey Harrison, was a cousin of my grandfather. They probably never knew each other.
So, it’s time to bring this shaggy dog report to a conclusion. As I was trolling the Internet this week I pulled up the town of Davenport, Oklahoma. It listed the names of recent deaths that have occurred there. The first name on that list was Mary Faye Tucker. I had no idea she would still be alive on this date in history. She passed away at age 98, just two months ago, and was the sister-in-law of “Lightning” Herd who was mentioned earlier as the “Mickey Owen” guy.
BREAKING NEWS
Just as I was finishing this report I had the following message from the daughter of Kenneth Gladhill.
“After 2 years of search from the courts I have finally found out who is the biological mother of my father. I received a call from the courthouse in Kansas City to confirm this to be true. This has been a long journey. I had a 99.9% suspicion, but to hear it that I was right makes my journey well worth it. The lady died in 1988. Therefore, she was alive when he died. Often wondered if she had felt as though she had a missing link in her life. It was her only son. I finally have closure. Just wanted you to know.”
Upon reading that note I shared what I had written with Gladhill’s daughter and asked if what I had already written would meet with her approval. This is what I received in return. “Your article is awesome. For editing purposes mom is 88 instead of 98. You are accurate on all the data I had sent. You sure are an excellent writer. Feel free to use the info you wrote about my dad. It makes me proud that my dad overcome the odds he had against him growing up. I sent a text to my brother and sister about the call from the courthouse in Kansas City. They were thankful for my perseverance to find out about dad's mom. I ended my text to them with this comnent. ‘I am hoping dad is looking down from heaven laughing. He knew that I was stubborn and would never quit if I was challenged to do something.' I had to laugh with my thoughts about him…I am hoping you are well. ..You sound like an awesome person that I wish I had known before now. You have touched so many lives I am certain. I have been a Registered Nurse for 35 years. I am hoping I have touched someone's life in my career somehow. Put it to press! Thanks again for your wisdom and friendship.”
Parting shot. I’m not sure writing about the KOM league has had much of an impact, over the years. However, I’m sure that in a 35-year nursing career Sharon, yes, that’s her name, has been a comfort and blessing for many people needing those things in their hour of need.
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I AM AWAKENED AT 7AM EVERY WEEKDAY [BY CONSTRUCTION WORK DIRECTLY OUTSIDE MY BEDROOM WINDOW]
I cannot believe how long this project has been in progress. One of the builders told me that they will be onsite until mid-2017 and that did surprise especially as a development that I had hoped for was not included. The area where the red containers are located [see my photographs] has been a derelict area for many years and has been a base for serious and often dangerous anti-social activity. My understanding was that this derelict area was to be built on as part of the museum project but according to the builder it is a separate project to be undertaken by Na Píobairí Uilleann and he suspects that it will not happen because of a lack of funds.
rwka.com/project/no.16-henrietta-street
www.dmod.ie/competitions/no-16-henrietta-street-ideas-com...
www.riai.ie/competitions/archive-detail/no._16_henrietta_...
Henrietta Street is considered to be one of the first and finest planned Georgian streets in Dublin. Its development spans 1729-1758. Amongst its qualities is the rare level of its preservation both as a street and in terms of individual houses, in particular the interiors. The street has survived in spite of its various and in some cases, deeply destructive incarnations.
We campaigned for years to have Henrietta Place resurfaced and after about fifteen years the road was resurfaced twice within a period of about six months and the work was completed shortly before the builders arrived onsite to begin work on the museum. I am not too confident about the quality of the street surface after the builders depart.
Mustafa Kemal Atatürk, also known as Mustafa Kemal Pasha until 1921, and Ghazi Mustafa Kemal from 1921 until the Surname Law of 1934 (c. 1881 – 10 November 1938), was a Turkish field marshal, revolutionary statesman, author, and the founding father of the Republic of Turkey, serving as its first president from 1923 until his death in 1938. He undertook sweeping progressive reforms, which modernized Turkey into a secular, industrializing nation. Ideologically a secularist and nationalist, his policies and socio-political theories became known as Kemalism.
Atatürk came to prominence for his role in securing the Ottoman Turkish victory at the Battle of Gallipoli (1915) during World War I. During this time, the Ottoman Empire perpetrated genocides against its Greek, Armenian and Assyrian subjects; while not directly involved, Atatürk's role in their aftermath has been controversial. Following the defeat of the Ottoman Empire after World War I, he led the Turkish National Movement, which resisted mainland Turkey's partition among the victorious Allied powers. Establishing a provisional government in the present-day Turkish capital Ankara (known in English at the time as Angora), he defeated the forces sent by the Allies, thus emerging victorious from what was later referred to as the Turkish War of Independence. He subsequently proceeded to abolish the sultanate in 1922 and proclaimed the foundation of the Turkish Republic in its place the following year.
As the president of the newly formed Turkish Republic, Atatürk initiated a rigorous program of political, economic, and cultural reforms with the ultimate aim of building a republican and secular nation-state. He made primary education free and compulsory, opening thousands of new schools all over the country. He also introduced the Latin-based Turkish alphabet, replacing the old Ottoman Turkish alphabet. Turkish women received equal civil and political rights during Atatürk's presidency. In particular, women were given voting rights in local elections by Act no. 1580 on 3 April 1930 and a few years later, in 1934, full universal suffrage. His government carried out a policy of Turkification, trying to create a homogeneous, unified and above all secular nation under the Turkish banner. Under Atatürk, the minorities in Turkey were ordered to speak Turkish in public, but were allowed to maintain their own languages in private and within their own communities; non-Turkish toponyms were replaced and non-Turkish families were ordered to adopt a Turkish surname. The Turkish Parliament granted him the surname Atatürk in 1934, which means "Father of the Turks", in recognition of the role he played in building the modern Turkish Republic. He died on 10 November 1938 at Dolmabahçe Palace in Istanbul, at the age of 57; he was succeeded as president by his long-time prime minister İsmet İnönü and was honored with a state funeral.
In 1981, the centennial of Atatürk's birth, his memory was honoured by the United Nations and UNESCO, which declared it The Atatürk Year in the World and adopted the Resolution on the Atatürk Centennial, describing him as "the leader of the first struggle given against colonialism and imperialism" and a "remarkable promoter of the sense of understanding between peoples and durable peace between the nations of the world and that he worked all his life for the development of harmony and cooperation between peoples without distinction". Atatürk was also credited for his peace-in-the-world oriented foreign policy and friendship with neighboring countries such as Iran, Yugoslavia, Iraq, and Greece, as well as the creation of the Balkan Pact that resisted the expansionist aggressions of Fascist Italy and Tsarist Bulgaria.
The Turkish War of Independence (19 May 1919 – 24 July 1923) was a series of military campaigns and a revolution waged by the Turkish National Movement, after parts of the Ottoman Empire were occupied and partitioned following its defeat in World War I. The conflict was between the Turkish Nationalists against Allied and separatist forces over the application of Wilsonian principles, especially national self-determination, in post-World War I Anatolia and Eastern Thrace. The revolution concluded the collapse of the Ottoman Empire; the Ottoman monarchy and the Islamic caliphate were abolished, and the Republic of Turkey was declared in Anatolia and Eastern Thrace. This resulted in a transfer of vested sovereignty from the sultan-caliph to the nation, setting the stage for Republican Turkey's period of nationalist revolutionary reform.
While World War I ended for the Ottoman Empire with the Armistice of Mudros, the Allied Powers continued occupying and securing land per the Sykes–Picot Agreement, as well as to facilitate the prosecution of former members of the Committee of Union and Progress and those involved in the Armenian genocide. Ottoman military commanders therefore refused orders from both the Allies and the Ottoman government to surrender and disband their forces. In an atmosphere of turmoil throughout the remainder of the empire, sultan Mehmed VI dispatched Mustafa Kemal Pasha (Atatürk), a well-respected and high-ranking general, to Anatolia to restore order; however, Mustafa Kemal became an enabler and eventually leader of Turkish Nationalist resistance against the Ottoman government, Allied powers, and separatists.
In an attempt to establish control over the power vacuum in Anatolia, the Allies agreed to launch a Greek peacekeeping force into Anatolia and occupy Smyrna (İzmir), inflaming sectarian tensions and beginning the Turkish War of Independence. A nationalist counter government led by Mustafa Kemal was established in Ankara when it became clear the Ottoman government was appeasing the Allied powers. The Allies soon pressured the Ottoman government in Constantinople to suspend the Constitution, shutter Parliament, and sign the Treaty of Sèvres, a treaty unfavorable to Turkish interests that the "Ankara government" declared illegal.
In the ensuing war, Turkish and Syrian forces defeated the French in the south, and remobilized army units went on to partition Armenia with the Bolsheviks, resulting in the Treaty of Kars (October 1921). The Western Front of the independence war is known as the Greco-Turkish War, in which Greek forces at first encountered unorganized resistance. However, İsmet Pasha (İnönü)'s organization of militia into a regular army paid off when Ankara forces fought the Greeks in the First and Second Battle of İnönü. The Greek army emerged victorious in the Battle of Kütahya-Eskişehir and decided to drive on the Nationalist capital of Ankara, stretching their supply lines. The Turks checked their advance in the Battle of Sakarya and eventually counter-attacked in the Great Offensive, which expelled Greek forces from Anatolia in the span of three weeks. The war effectively ended with the recapture of İzmir and the Chanak Crisis, prompting the signing of another armistice in Mudanya.
The Grand National Assembly in Ankara was recognized as the legitimate Turkish government, which signed the Treaty of Lausanne (July 1923), a treaty more favorable to Turkey than the Sèvres Treaty. The Allies evacuated Anatolia and Eastern Thrace, the Ottoman government was overthrown and the monarchy abolished, and the Grand National Assembly of Turkey (which remains Turkey's primary legislative body today) declared the Republic of Turkey on 29 October 1923. With the war, a population exchange between Greece and Turkey, the partitioning of the Ottoman Empire, and the abolition of the sultanate, the Ottoman era came to an end, and with Atatürk's reforms, the Turks created the modern, secular nation-state of Turkey. On 3 March 1924, the Ottoman caliphate was also abolished.
The ethnic demographics of the modern Turkish Republic were significantly impacted by the earlier Armenian genocide and the deportations of Greek-speaking, Orthodox Christian Rum people. The Turkish Nationalist Movement carried out massacres and deportations to eliminate native Christian populations—a continuation of the Armenian genocide and other ethnic cleansing operations during World War I. Following these campaigns of ethnic cleansing, the historic Christian presence in Anatolia was destroyed, in large part, and the Muslim demographic had increased from 80% to 98%.
Following the chaotic politics of the Second Constitutional Era, the Ottoman Empire came under the control of the Committee of Union and Progress in a coup in 1913, and then further consolidated its control after the assassination of Mahmud Shevket Pasha.[citation needed] Founded as a radical revolutionary group seeking to prevent a collapse of the Ottoman Empire, by the eve of World War I it decided that the solution was to implement nationalist and centralizing policies. The CUP reacted to the losses of land and the expulsion of Muslims from the Balkan Wars by turning even more nationalistic. Part of its effort to consolidate power was to proscribe and exile opposition politicians from the Freedom and Accord Party to remote Sinop.
The Unionists brought the Ottoman Empire into World War I on the side of Germany and Austria-Hungary, during which a genocidal campaign was waged against Ottoman Christians, namely Armenians, Pontic Greeks, and Assyrians. It was based on an alleged conspiracy that the three groups would rebel on the side of the Allies, so collective punishment was applied. A similar suspicion and suppression from the Turkish nationalist government was directed towards the Arab and Kurdish populations, leading to localized rebellions. The Entente powers reacted to these developments by charging the CUP leaders, commonly known as the Three Pashas, with "Crimes against humanity" and threatened accountability. They also had imperialist ambitions on Ottoman territory, with a major correspondence over a post-war settlement in the Ottoman Empire being leaked to the press as the Sykes–Picot Agreement. With Saint Petersburg's exit from World War I and descent into civil war, driven in part from the Ottomans' closure of the Turkish straits of goods bound to Russia, a new imperative was given to the Entente powers to knock the Ottoman Empire out of the war to restart the Eastern Front.
World War I would be the nail in the coffin of Ottomanism, a monarchist and multicultural nationalism. Mistreatment of non-Turk groups after 1913, and the general context of great socio-political upheaval that occurred in the aftermath of World War I, meant many minorities now wished to divorce their future from imperialism to form futures of their own by separating into (often republican) nation-states.
In the summer months of 1918, the leaders of the Central Powers realized that the Great War was lost, including the Ottomans'. Almost simultaneously the Palestinian Front and then the Macedonian Front collapsed. The sudden decision by Bulgaria to sign an armistice cut communications from Constantinople (İstanbul) to Vienna and Berlin, and opened the undefended Ottoman capital to Entente attack. With the major fronts crumbling, Unionist Grand Vizier Talât Pasha intended to sign an armistice, and resigned on 8 October 1918 so that a new government would receive less harsh armistice terms. The Armistice of Mudros was signed on 30 October 1918, ending World War I for the Ottoman Empire. Three days later, the Committee of Union and Progress (CUP)—which governed the Ottoman Empire as a one-party state since 1913—held its last congress, where it was decided the party would be dissolved. Talât, Enver Pasha, Cemal Pasha, and five other high-ranking members of the CUP escaped the Ottoman Empire on a German torpedo boat later that night, plunging the country into a power vacuum.
The armistice was signed because the Ottoman Empire had been defeated in important fronts, but the military was intact and retreated in good order. Unlike other Central Powers, the Allies did not mandate an abdication of the imperial family as a condition for peace, nor did they request the Ottoman Army to dissolve its general staff. Though the army suffered from mass desertion throughout the war which led to banditry, there was no threat of mutiny or revolutions like in Germany, Austria-Hungary, or Russia. This is despite famine and economic collapse that was brought on by the extreme levels of mobilization, destruction from the war, disease, and mass murder since 1914.
Due to the Turkish nationalist policies pursued by the CUP against Ottoman Christians by 1918 the Ottoman Empire held control over a mostly homogeneous land of Muslims from Eastern Thrace to the Persian border. These included mostly Turks, as well as Kurds, Circassians, and Muhacir groups from Rumeli. Most Muslim Arabs were now outside of the Ottoman Empire and under Allied occupation, with some "imperialists" still loyal to the Ottoman Sultanate-Caliphate, and others wishing for independence or Allied protection under a League of Nations mandate. Sizable Greek and Armenian minorities remained within its borders, and most of these communities no longer wished to remain under the Empire.
On 30 October 1918, the Armistice of Mudros was signed between the Ottoman Empire and the Allies of World War I, bringing hostilities in the Middle Eastern theatre of World War I to an end. The Ottoman Army was to demobilize, its navy and air force handed to the Allies, and occupied territory in the Caucasus and Persia to be evacuated. Critically, Article VII granted the Allies the right to occupy forts controlling the Turkish Straits and the vague right to occupy "in case of disorder" any territory if there were a threat to security. The clause relating to the occupation of the straits was meant to secure a Southern Russian intervention force, while the rest of the article was used to allow for Allied controlled peace-keeping forces. There was also a hope to follow through punishing local actors that carried out exterminatory orders from the CUP government against Armenian Ottomans. For now, the House of Osman escaped the fates of the Hohenzollerns, Habsburgs, and Romanovs to continue ruling their empire, though at the cost of its remaining sovereignty.
On 13 November 1918, a French brigade entered Constantinople to begin a de facto occupation of the Ottoman capital and its immediate dependencies. This was followed by a fleet consisting of British, French, Italian and Greek ships deploying soldiers on the ground the next day, totaling 50,000 troops in Constantinople. The Allied Powers stated that the occupation was temporary and its purpose was to protect the monarchy, the caliphate and the minorities. Somerset Arthur Gough-Calthorpe—the British signatory of the Mudros Armistice—stated the Triple Entente's public position that they had no intention to dismantle the Ottoman government or place it under military occupation by "occupying Constantinople". However, dismantling the government and partitioning the Ottoman Empire among the Allied nations had been an objective of the Entente since the start of WWI.
A wave of seizures took place in the rest of the country in the following months. Citing Article VII, British forces demanded that Turkish troops evacuate Mosul, claiming that Christian civilians in Mosul and Zakho were killed en masse. In the Caucasus, Britain established a presence in Menshevik Georgia and the Lori and Aras valleys as peace-keepers. On 14 November, joint Franco-Greek occupation was established in the town of Uzunköprü in Eastern Thrace as well as the railway axis until the train station of Hadımköy on the outskirts of Constantinople. On 1 December, British troops based in Syria occupied Kilis, Marash, Urfa and Birecik. Beginning in December, French troops began successive seizures of the province of Adana, including the towns of Antioch, Mersin, Tarsus, Ceyhan, Adana, Osmaniye, and İslâhiye, incorporating the area into the Occupied Enemy Territory Administration North while French forces embarked by gunboats and sent troops to the Black Sea ports of Zonguldak and Karadeniz Ereğli commanding Turkey's coal mining region. These continued seizures of land prompted Ottoman commanders to refuse demobilization and prepare for the resumption of war.
The British similarly asked Mustafa Kemal Pasha (Atatürk) to turn over the port of Alexandretta (İskenderun), which he reluctantly did, following which he was recalled to Constantinople. He made sure to distribute weapons to the population to prevent them from falling into the hands of Allied forces. Some of these weapons were smuggled to the east by members of Karakol, a successor to the CUP's Special Organization, to be used in case resistance was necessary in Anatolia. Many Ottoman officials participated in efforts to conceal from the occupying authorities details of the burgeoning independence movement spreading throughout Anatolia.
Other commanders began refusing orders from the Ottoman government and the Allied powers. After Mustafa Kemal Pasha returned to Constantinople, Ali Fuat Pasha (Cebesoy) brought XX Corps under his command. He marched first to Konya and then to Ankara to organise resistance groups, such as the Circassian çetes he assembled with guerilla leader Çerkes Ethem. Meanwhile, Kazım Karabekir Pasha refused to surrender his intact and powerful XV Corps in Erzurum. Evacuation from the Caucusus, puppet republics and Muslim militia groups were established in the army's wake to hamper with the consolidation of the new Armenian state. Elsewhere in the country, regional nationalist resistance organizations known as Şuras –meaning "councils", not unlike soviets in revolutionary Russia– were founded, most pledging allegiance to the Defence of National Rights movement that protested continued Allied occupation and appeasement by the Sublime Porte.
Following the occupation of Constantinople, Mehmed VI Vahdettin dissolved the Chamber of Deputies which was dominated by Unionists elected back in 1914, promising elections for the next year. Vahdettin just ascended to the throne only months earlier with the death of Mehmed V Reşad. He was disgusted with the policies of the CUP, and wished to be a more assertive sovereign than his diseased half brother. Greek and Armenian Ottomans declared the termination of their relationship with the Ottoman Empire through their respective patriarchates, and refused to partake in any future election. With the collapse of the CUP and its censorship regime, an outpouring of condemnation against the party came from all parts of Ottoman media.
A general amnesty was soon issued, allowing the exiled and imprisoned dissidents persecuted by the CUP to return to Constantinople. Vahdettin invited the pro-Palace politician Damat Ferid Pasha, leader of the reconstituted Freedom and Accord Party, to form a government, whose members quickly set out to purge the Unionists from the Ottoman government. Ferid Pasha hoped that his Anglophilia and an attitude of appeasement would induce less harsh peace terms from the Allied powers. However, his appointment was problematic for nationalists, many being members of the liquidated committee that were surely to face trial. Years of corruption, unconstitutional acts, war profiteering, and enrichment from ethnic cleansing and genocide by the Unionists soon became basis of war crimes trials and courts martial trials held in Constantinople.[citation needed] While many leading Unionists were sentenced lengthy prison sentences, many made sure to escape the country before Allied occupation or to regions that the government now had minimal control over; thus most were sentenced in absentia. The Allies encouragement of the proceedings and the use of British Malta as their holding ground made the trials unpopular. The partisan nature of the trials was not lost on observers either. The hanging of the Kaymakam of Boğazlıyan district Mehmed Kemal resulted in a demonstration against the courts martials trials.
With all the chaotic politics in the capital and uncertainty of the severity of the incoming peace treaty, many Ottomans looked to Washington with the hope that the application of Wilsonian principles would mean Constantinople would stay Turkish, as Muslims outnumbered Christians 2:1. The United States never declared war on the Ottoman Empire, so many imperial elite believed Washington could be a neutral arbiter that could fix the empire's problems. Halide Edip (Adıvar) and her Wilsonian Principles Society led the movement that advocated for the empire to be governed by an American League of Nations Mandate (see United States during the Turkish War of Independence). American diplomats attempted to ascertain a role they could play in the area with the Harbord and King–Crane Commissions. However, with the collapse of Woodrow Wilson's health, the United States diplomatically withdrew from the Middle East to focus on Europe, leaving the Entente powers to construct a post-Ottoman order.
The Entente would have arrived at Constantinople to discover an administration attempting to deal with decades of accumulated refugee crisis. The new government issued a proclamation allowing for deportees to return to their homes, but many Greeks and Armenians found their old homes occupied by desperate Rumelian and Caucasian Muslim refugees which were settled in their properties during the First World War. Ethnic conflict restarted in Anatolia; government officials responsible for resettling Christian refugees often assisted Muslim refugees in these disputes, prompting European powers to continue bringing Ottoman territory under their control. Of the 800,000 Ottoman Christian refugees, approximately over half returned to their homes by 1920. Meanwhile 1.4 million refugees from the Russian Civil War would pass through the Turkish straits and Anatolia, with 150,000 White émigrés choosing to settle in Istanbul for short or long term (see Evacuation of the Crimea). Many provinces were simply depopulated from years of fighting, conscription, and ethnic cleansing (see Ottoman casualties of World War I). The province of Yozgat lost 50% of its Muslim population from conscription, while according to the governor of Van, almost 95% of its prewar residents were dead or internally displaced.
Administration in much of the Anatolian and Thracian countryside would soon all but collapse by 1919. Army deserters who turned to banditry essentially controlled fiefdoms with tacit approval from bureaucrats and local elites. An amnesty issued in late 1918 saw these bandits strengthen their positions and fight amongst each other instead of returning to civilian life. Albanian and Circassian muhacirs resettled by the government in northwestern Anatolia and Kurds in southeastern Anatolia were engaged in blood feuds that intensified during the war and were hesitant to pledge allegiance to the Defence of Rights movement, and only would if officials could facilitate truces. Various Muhacir groups were suspicious of the continued Ittihadist ideology in the Defence of Rights movement, and the potential for themselves to meet fates 'like the Armenians' especially as warlords hailing from those communities assisted the deportations of the Christians even though as many commanders in the Nationalist movement also had Caucasian and Balkan Muslim ancestry.
With Anatolia in practical anarchy and the Ottoman army being questionably loyal in reaction to Allied land seizures, Mehmed VI established the military inspectorate system to reestablish authority over the remaining empire. Encouraged by Karabekir and Edmund Allenby, he assigned Mustafa Kemal Pasha (Atatürk) as the inspector of the Ninth Army Troops Inspectorate –based in Erzurum– to restore order to Ottoman military units and to improve internal security on 30 April 1919, with his first assignment to suppress a rebellion by Greek rebels around the city of Samsun.
Mustafa Kemal was a well known, well respected, and well connected army commander, with much prestige coming from his status as the "Hero of Anafartalar"—for his role in the Gallipoli Campaign—and his title of "Honorary Aide-de-camp to His Majesty Sultan" gained in the last months of WWI. This choice would seem curious, as he was a nationalist and a fierce critic of the government's accommodating policy to the Entente powers. He was also an early member of the CUP. However Kemal Pasha did not associate himself with the fanatical faction of the CUP, many knew that he frequently clashed with the radicals of the Central Committee like Enver. He was therefore sidelined to the periphery of power throughout the Great War; after the CUP's dissolution he vocally aligned himself with moderates that formed the Liberal People's Party instead of the rump radical faction which formed the Renewal Party (both parties would be banned in May 1919 for being successors of the CUP). All these reasons allowed him to be the most legitimate nationalist for the sultan to placate. In this new political climate, he sought to capitalize on his war exploits to attain a better job, indeed several times he unsuccessfully lobbied for his inclusion in cabinet as War Minister. His new assignment gave him effective plenipotentiary powers over all of Anatolia which was meant to accommodate him and other nationalists to keep them loyal to the government.
Mustafa Kemal had earlier declined to become the leader of the Sixth Army headquartered in Nusaybin. But according to Patrick Balfour, through manipulation and the help of friends and sympathizers, he became the inspector of virtually all of the Ottoman forces in Anatolia, tasked with overseeing the disbanding process of remaining Ottoman forces. Kemal had an abundance of connections and personal friends concentrated in the post-armistice War Ministry, a powerful tool that would help him accomplish his secret goal: to lead a nationalist movement to safeguard Turkish interests against the Allied powers and a collaborative Ottoman government.
The day before his departure to Samsun on the remote Black Sea coast, Kemal had one last audience with Sultan Vahdettin, where he affirmed his loyalty to the sultan-caliph. It was in this meeting that they were informed of the botched occupation ceremony of Smyrna (İzmir) by the Greeks. He and his carefully selected staff left Constantinople aboard the old steamer SS Bandırma on the evening of 16 May 1919.
On 19 January 1919, the Paris Peace Conference was first held, at which Allied nations set the peace terms for the defeated Central Powers, including the Ottoman Empire. As a special body of the Paris Conference, "The Inter-Allied Commission on Mandates in Turkey", was established to pursue the secret treaties they had signed between 1915 and 1917. Italy sought control over the southern part of Anatolia under the Agreement of St.-Jean-de-Maurienne. France expected to exercise control over Hatay, Lebanon, Syria, and a portion of southeastern Anatolia based on the Sykes–Picot Agreement.
Greece justified their territorial claims of Ottoman land through the Megali Idea as well as international sympathy from the suffering of Ottoman Greeks in 1914 and 1917–1918. Privately, Greek prime minister Eleftherios Venizelos had British prime minister David Lloyd George's backing not least from Greece's entrance to WWI on the Allied side, but also from his charisma and charming personality. Greece's participation in the Allies' Southern Russian intervention also earned it favors in Paris. His demands included parts of Eastern Thrace, the islands of Imbros (Gökçeada), Tenedos (Bozcaada), and parts of Western Anatolia around the city of Smyrna (İzmir), all of which had large Greek populations. Venizelos also advocated a large Armenian state to check a post-war Ottoman Empire. Greece wanted to incorporate Constantinople, but Entente powers did not give permission. Damat Ferid Pasha went to Paris on behalf of the Ottoman Empire hoping to minimize territorial losses using Fourteen Points rhetoric, wishing for a return to status quo ante bellum, on the basis that every province of the Empire holds Muslim majorities. This plea was met with ridicule.
At the Paris Peace Conference, competing claims over Western Anatolia by Greek and Italian delegations led Greece to land the flagship of the Greek Navy at Smyrna, resulting in the Italian delegation walking out of the peace talks. On 30 April, Italy responded to the possible idea of Greek incorporation of Western Anatolia by sending a warship to Smyrna as a show of force against the Greek campaign. A large Italian force also landed in Antalya. Faced with Italian annexation of parts of Asia Minor with a significant ethnic Greek population, Venizelos secured Allied permission for Greek troops to land in Smyrna per Article VII, ostensibly as a peacekeeping force to keep stability in the region. Venizelos's rhetoric was more directed against the CUP regime than the Turks as a whole, an attitude not always shared in the Greek military: "Greece is not making war against Islam, but against the anachronistic [İttihadist] Government, and its corrupt, ignominious, and bloody administration, with a view to the expelling it from those territories where the majority of the population consists of Greeks." It was decided by the Triple Entente that Greece would control a zone around Smyrna and Ayvalık in western Asia Minor.
Most historians mark the Greek landing at Smyrna on 15 May 1919 as the start date of the Turkish War of Independence as well as the start of the "Kuva-yi Milliye Phase". The occupation ceremony from the outset was tense from nationalist fervor, with Ottoman Greeks greeting the soldiers with an ecstatic welcome, and Ottoman Muslims protesting the landing. A miscommunication in Greek high command led to an Evzone column marching by the municipal Turkish barracks. The nationalist journalist Hasan Tahsin fired the "first bullet"[note 4] at the Greek standard bearer at the head of the troops, turning the city into a warzone. Süleyman Fethi Bey was murdered by bayonet for refusing to shout "Zito Venizelos" (meaning "long live Venizelos"), and 300–400 unarmed Turkish soldiers and civilians and 100 Greek soldiers and civilians were killed or wounded.
Greek troops moved from Smyrna outwards to towns on the Karaburun peninsula; to Selçuk, situated a hundred kilometres south of the city at a key location that commands the fertile Küçük Menderes River valley; and to Menemen towards the north. Guerilla warfare commenced in the countryside, as Turks began to organize themselves into irregular guerilla groups known as Kuva-yi Milliye (national forces), which were soon joined by Ottoman soldiers, bandits, and disaffected farmers. Most Kuva-yi Milliye bands were led by rogue military commanders and members of the Special Organization. The Greek troops based in cosmopolitan Smyrna soon found themselves conducting counterinsurgency operations in a hostile, dominantly Muslim hinterland. Groups of Ottoman Greeks also formed contingents that cooperated with the Greek Army to combat Kuva-yi Milliye within the zone of control. A massacre of Turks at Menemen was followed up with a battle for the town of Aydın, which saw intense intercommunal violence and the razing of the city. What was supposed to be a peacekeeping mission of Western Anatolia instead inflamed ethnic tensions and became a counterinsurgency.
The reaction of Greek landing at Smyrna and continued Allied seizures of land served to destabilize Turkish civil society. Ottoman bureaucrats, military, and bourgeoisie trusted the Allies to bring peace, and thought the terms offered at Mudros were considerably more lenient than they actually were. Pushback was potent in the capital, with 23 May 1919 being largest of the Sultanahmet Square demonstrations organized by the Turkish Hearths against the Greek occupation of Smyrna, the largest act of civil disobedience in Turkish history at that point. The Ottoman government condemned the landing, but could do little about it. Ferid Pasha tried to resign, but was urged by the sultan to stay in his office.
Mustafa Kemal Pasha and his colleagues stepped ashore in Samsun on 19 May and set up their first quarters in the Mıntıka Palace Hotel. British troops were present in Samsun, and he initially maintained cordial contact. He had assured Damat Ferid about the army's loyalty towards the new government in Constantinople. However, behind the government's back, Kemal made the people of Samsun aware of the Greek and Italian landings, staged discreet mass meetings, made fast connections via telegraph with the army units in Anatolia, and began to form links with various Nationalist groups. He sent telegrams of protest to foreign embassies and the War Ministry about British reinforcements in the area and about British aid to Greek brigand gangs. After a week in Samsun, Kemal and his staff moved to Havza. It was there that he first showed the flag of the resistance.
Mustafa Kemal wrote in his memoir that he needed nationwide support to justify armed resistance against the Allied occupation. His credentials and the importance of his position were not enough to inspire everyone. While officially occupied with the disarming of the army, he met with various contacts in order to build his movement's momentum. He met with Rauf Pasha, Karabekir Pasha, Ali Fuat Pasha, and Refet Pasha and issued the Amasya Circular (22 June 1919). Ottoman provincial authorities were notified via telegraph that the unity and independence of the nation was at risk, and that the government in Constantinople was compromised. To remedy this, a congress was to take place in Erzurum between delegates of the Six Vilayets to decide on a response, and another congress would take place in Sivas where every Vilayet should send delegates. Sympathy and an lack of coordination from the capital gave Mustafa Kemal freedom of movement and telegraph use despite his implied anti-government tone.
On 23 June, High Commissioner Admiral Calthorpe, realising the significance of Mustafa Kemal's discreet activities in Anatolia, sent a report about the Pasha to the Foreign Office. His remarks were downplayed by George Kidson of the Eastern Department. Captain Hurst of the British occupation force in Samsun warned Admiral Calthorpe one more time, but Hurst's units were replaced with the Brigade of Gurkhas. When the British landed in Alexandretta, Admiral Calthorpe resigned on the basis that this was against the armistice that he had signed and was assigned to another position on 5 August 1919. The movement of British units alarmed the population of the region and convinced them that Mustafa Kemal was right.
By early July, Mustafa Kemal Pasha received telegrams from the sultan and Calthorpe, asking him and Refet to cease his activities in Anatolia and return to the capital. Kemal was in Erzincan and did not want to return to Constantinople, concerned that the foreign authorities might have designs for him beyond the sultan's plans. Before resigning from his position, he dispatched a circular to all nationalist organizations and military commanders to not disband or surrender unless for the latter if they could be replaced by cooperative nationalist commanders. Now only a civilian stripped of his command, Mustafa Kemal was at the mercy of the new inspector of Third Army (renamed from Ninth Army) Karabekir Pasha, indeed the War Ministry ordered him to arrest Kemal, an order which Karabekir refused. The Erzurum Congress was a meeting of delegates and governors from the six Eastern Vilayets. They drafted the National Pact (Misak-ı Millî), which envisioned new borders for the Ottoman Empire by applying principles of national self-determination per Woodrow Wilson's Fourteen Points and the abolition of the capitulations. The Erzurum Congress concluded with a circular that was effectively a declaration of independence: All regions within Ottoman borders upon the signing of the Mudros Armistice were indivisible from the Ottoman state –Greek and Armenian claims on Thrace and Anatolia were moot– and assistance from any country not coveting Ottoman territory was welcome. If the government in Constantinople was not able to attain this after electing a new parliament, they insisted a provisional government should be promulgated to defend Turkish sovereignty. The Committee of Representation was established as a provisional executive body based in Anatolia, with Mustafa Kemal Pasha as its chairman.
Following the congress, the Committee of Representation relocated to Sivas. As announced in the Amasya Circular, a new congress was held there in September with delegates from all Anatolian and Thracian provinces. The Sivas Congress repeated the points of the National Pact agreed to in Erzurum, and united the various regional Defence of National Rights Associations organizations, into a united political organisation: Anatolia and Rumeli Defence of Rights Association (A-RMHC), with Mustafa Kemal as its chairman. In an effort show his movement was in fact a new and unifying movement, the delegates had to swear an oath to discontinue their relations with the CUP and to never revive the party (despite most present in Sivas being previous members).[120] It was also decided there that the Ottoman Empire should not be a League of Nations mandate under the United States, especially after the U.S Senate failed to ratify American membership in the League.
Momentum was now on the Nationalists' side. A plot by a loyalist Ottoman governor and a British intelligence officer to arrest Kemal before the Sivas Congress led to the cutting of all ties with the Ottoman government until a new election would be held in the lower house of parliament, the Chamber of Deputies. In October 1919, the last Ottoman governor loyal to Constantinople fled his province. Fearing the outbreak of hostilities, all British troops stationed in the Black Sea coast and Kütahya were evacuated. Damat Ferid Pasha resigned, and the sultan replaced him with a general with nationalist credentials: Ali Rıza Pasha. On 16 October 1919, Ali Rıza and the Nationalists held negotiations in Amasya. They agreed in the Amasya Protocol that an election would be called for the Ottoman Parliament to establish national unity by upholding the resolutions made in the Sivas Congress, including the National Pact.
By October 1919, the Ottoman government only held de facto control over Constantinople; the rest of the Ottoman Empire was loyal to Kemal's movement to resist a partition of Anatolia and Thrace. Within a few months Mustafa Kemal went from General Inspector of the Ninth Army to a renegade military commander discharged for insubordination to leading a homegrown anti-Entente movement that overthrew a government and driven it into resistance.
In December 1919, an election was held for the Ottoman parliament, with polls only open in unoccupied Anatolia and Thrace. It was boycotted by Ottoman Greeks, Ottoman Armenians and the Freedom and Accord Party, resulting in groups associated with the Turkish Nationalist Movement winning, including the A-RMHC. The Nationalists' obvious links to the CUP made the election especially polarizing and voter intimidation and ballot box stuffing in favor of the Kemalists were regular occurrences in rural provinces. This controversy led to many of the nationalist MPs organizing the National Salvation Group separate from Kemal's movement, which risked the nationalist movement splitting in two.
Mustafa Kemal was elected an MP from Erzurum, but he expected the Allies neither to accept the Harbord report nor to respect his parliamentary immunity if he went to the Ottoman capital, hence he remained in Anatolia. Mustafa Kemal and the Committee of Representation moved from Sivas to Ankara so that he could keep in touch with as many deputies as possible as they traveled to Constantinople to attend the parliament.
Though Ali Rıza Pasha called the election as per the Amasya Protocol to keep unity between the "Istanbul government" and "Ankara government", he was wrong to think the election could bring him any legitimacy. The Ottoman parliament was under the de facto control of the British battalion stationed at Constantinople and any decisions by the parliament had to have the signatures of both Ali Rıza Pasha and the battalion's commanding officer. The only laws that passed were those acceptable to, or specifically ordered by the British.
On 12 January 1920, the last session of the Chamber of Deputies met in the capital. First the sultan's speech was presented, and then a telegram from Mustafa Kemal, manifesting the claim that the rightful government of Turkey was in Ankara in the name of the Committee of Representation. On 28 January the MPs from both sides of the isle secretly met to endorse the National Pact as a peace settlement. They added to the points passed in Sivas, calling for plebiscites to be held in West Thrace; Batum, Kars, and Ardahan, and Arab lands on whether to stay in the Empire or not. Proposals were also made to elect Kemal president of the Chamber;[clarification needed] however, this was deferred in the certain knowledge that the British would prorogue the Chamber. The Chamber of Deputies would be forcefully dissolved for passing the National Pact anyway. The National Pact solidified Nationalist interests, which were in conflict with the Allied plans.
From February to April, leaders of Britain, France, and Italy met in London to discuss the partitioning of the Ottoman Empire and the crisis in Anatolia. The British began to sense that the elected Ottoman government was under Kemalist influence and if left unchecked, the Entente could once again find themselves at war with the Empire. The Ottoman government was not doing all that it could to suppress the Nationalists.
Mustafa Kemal manufactured a crisis to pressure the Istanbul government to pick a side by deploying Kuva-yi Milliye towards İzmit. The British, concerned about the security of the Bosporus Strait, demanded Ali Rıza Pasha to reassert control over the area, to which he responded with his resignation to the sultan.
As they were negotiating the partition of the Ottoman Empire, the Allies were growing increasingly concerned about the Turkish National Movement. To this end, the Allied occupational authorities in Istanbul began to plan a raid to arrest nationalist politicians and journalists along with occupying military and police installations and government buildings. On 16 March 1920, the coup was carried out; several Royal Navy warships were anchored in the Galata Bridge to support British forces, including the Indian Army, while they carried out the arrests and occupied several government buildings in the early hours of the morning.
An Indian Army operation, the Şehzadebaşı raid, resulted in 5 Ottoman soldiers from the 10th Infantry Division being killed when troops raided their barracks. Among those arrested were the senior leadership of the Turkish National Movement and former members of the CUP. 150 arrested Turkish politicians accused of war crimes were interned in Malta and became known as the Malta exiles.
Mustafa Kemal was ready for this move. He warned all the Nationalist organisations that there would be misleading declarations from the capital. He warned that the only way to counter Allied movements was to organise protests. He declared "Today the Turkish nation is called to defend its capacity for civilization, its right to life and independence – its entire future".
On 18 March, the Chamber of Deputies declared that it was unacceptable to arrest five of its members, and dissolved itself. Mehmed VI confirmed this and declared the end of Constitutional Monarchy and a return to absolutism. University students were forbidden from joining political associations inside and outside the classroom. With the lower elected Chamber of Deputies shuttered, the Constitution terminated, and the capital occupied; Sultan Vahdettin, his cabinet, and the appointed Senate were all that remained of the Ottoman government, and were basically a puppet regime of the Allied powers. Grand Vizier Salih Hulusi Pasha declared Mustafa Kemal's struggle legitimate, and resigned after less than a month in office. In his place, Damat Ferid Pasha returned to the premiership. The Sublime Porte's decapitation by the Entente allowed Mustafa Kemal to consolidate his position as the sole leader of Turkish resistance against the Allies, and to that end made him the legitimate representative of the Turkish people.
The strong measures taken against the Nationalists by the Allies in March 1920 began a distinct new phase of the conflict. Mustafa Kemal sent a note to the governors and force commanders, asking them to conduct elections to provide delegates for a new parliament to represent the Ottoman (Turkish) people, which would convene in Ankara. With the proclamation of the counter-government, Kemal would then ask the sultan to accept its authority. Mustafa Kemal appealed to the Islamic world, asking for help to make sure that everyone knew he was still fighting in the name of the sultan who was also the caliph. He stated he wanted to free the caliph from the Allies. He found an ally in the Khilafat movement of British India, where Indians protested Britain's planned dismemberment of Turkey. A committee was also started for sending funds to help the soon to be proclaimed Ankara government of Mustafa Kemal. A flood of supporters moved to Ankara just ahead of the Allied dragnets. Included among them were Halide Edip and Abdülhak Adnan (Adıvar), Mustafa İsmet Pasha (İnönü), Mustafa Fevzi Pasha (Çakmak), many of Kemal's allies in the Ministry of War, and Celalettin Arif, the president of the now shuttered Chamber of Deputies. Celaleddin Arif's desertion of the capital was of great significance, as he declared that the Ottoman Parliament had been dissolved illegally.
Some 100 members of the Chamber of Deputies were able to escape the Allied roundup and joined 190 deputies elected. In March 1920, Turkish revolutionaries announced the establishment of a new parliament in Ankara known as the Grand National Assembly of Turkey (GNA) that was dominated by the A-RMHC.[citation needed] The parliament included Turks, Circassians, Kurds, and one Jew. They met in a building that used to serve as the provincial headquarters of the local CUP chapter. The inclusion of "Turkey" in its name reflected a increasing trend of new ways Ottoman citizens thought of their country, and was the first time it was formally used as the name of the country. On 23 April, the assembly, assuming full governmental powers, gathered for the first time, electing Mustafa Kemal its first Speaker and Prime Minister.
Hoping to undermine the Nationalist Movement, Mehmed VI issued a fatwa to qualify the Turkish revolutionaries as infidels, calling for the death of its leaders. The fatwa stated that true believers should not go along with the Nationalist Movement as they committed apostasy. The mufti of Ankara Rifat Börekçi issued a simultaneous fatwa, declaring that the caliphate was under the control of the Entente and the Ferid Pasha government. In this text, the Nationalist Movement's goal was stated as freeing the sultanate and the caliphate from its enemies. In reaction to the desertion of several prominent figures to the Nationalist Movement, Ferid Pasha ordered Halide Edip, Ali Fuat and Mustafa Kemal to be sentenced to death in absentia for treason.
On 28 April the sultan raised 4,000 soldiers known as the Kuva-yi İnzibatiye (Caliphate Army) to combat the Nationalists. Then using money from the Allies, another force about 2,000 strong from non-Muslim inhabitants were initially deployed in İznik. The sultan's government sent the forces under the name of the Caliphate Army to the revolutionaries to arouse counterrevolutionary sympathy. The British, being skeptical of how formidable these insurgents were, decided to use irregular power to counteract the revolutionaries. The Nationalist forces were distributed all around Turkey, so many smaller units were dispatched to face them. In İzmit there were two battalions of the British army. These units were to be used to rout the partisans under the command of Ali Fuat and Refet Pasha.
Anatolia had many competing forces on its soil: British troops, Nationalist militia (Kuva-yi Milliye), the sultan's army (Kuva-yi İnzibatiye), and Anzavur's bands. On 13 April 1920, an uprising supported by Anzavur against the GNA occurred at Düzce as a direct consequence of the fatwa. Within days the rebellion spread to Bolu and Gerede. The movement engulfed northwestern Anatolia for about a month. On 14 June, Nationalist militia fought a pitched battle near İzmit against the Kuva-yi İnzibatiye, Anzavur's bands, and British units. Yet under heavy attack some of the Kuva-yi İnzibatiye deserted and joined the Nationalist militia. Anzavur was not so lucky, as the Nationalists tasked Ethem the Circassian with crushing Anzavur's revolt. This revealed the sultan did not have the unwavering support of his own men and allies. Meanwhile, the rest of these forces withdrew behind the British lines which held their position. For now, Istanbul was out of Ankara's grasp.
The clash outside İzmit brought serious consequences. British forces conducted combat operations on the Nationalists and the Royal Air Force carried out aerial bombardments against the positions, which forced Nationalist forces to temporarily retreat to more secure missions. The British commander in Turkey, General George Milne—, asked for reinforcements. This led to a study to determine what would be required to defeat the Turkish Nationalists. The report, signed by French Field Marshal Ferdinand Foch, concluded that 27 divisions were necessary, but the British army did not have 27 divisions to spare. Also, a deployment of this size could have disastrous political consequences back home. World War I had just ended, and the British public would not support another lengthy and costly expedition.
The British accepted the fact that a nationalist movement could not be defeated without deployment of consistent and well-trained forces. On 25 June, the forces originating from Kuva-i İnzibatiye were dismantled under British supervision. The British realised that the best option to overcome these Turkish Nationalists was to use a force that was battle-tested and fierce enough to fight the Turks on their own soil. The British had to look no further than Turkey's neighbor already occupying its territory: Greece.
Eleftherios Venizelos, pessimistic of the rapidly deteriorating situation in Anatolia, requested to the Allies that a peace treaty be drawn up with the hope that fighting would stop. The subsequent treaty of Sèvres in August 1920 confirmed the Arab provinces of the empire would be reorganized into new nations given to Britain and France in the form of Mandates by the League of Nations, while the rest of the Empire would be partitioned between Greece, Italy, France (via Syrian mandate), Britain (via Iraqi mandate), Armenia (potentially under an American mandate), and Georgia. Smyrna would hold a plebiscite on whether to stay with Greece or Turkey, and the Kurdistan region would hold one on the question of independence. British, French, and Italian spheres of influence would also extend into Anatolia beyond the land concessions. The old capital of Constantinople as well as the Dardanelles would be under international League of Nations control.
However, the treaty could never come into effect. The treaty was extremely unpopular, with protests against the final document held even before its release in Sultanahmet square. Though Mehmed VI and Ferid Pasha loathed the treaty, they did not want Istanbul to join Ankara in nationalist struggle. The Ottoman government and Greece never ratified it. Though Ferid Pasha signed the treaty, the Ottoman Senate, the upper house with seats appointed by the sultan, refused to ratify the treaty. Greece disagreed on the borders drawn. The other allies began to fracture their support of the settlement immediately. Italy started openly supporting the Nationalists with arms by the end of 1920, and the French signed another separate peace treaty with Ankara only months later.
Kemal's GNA Government responded to the Treaty of Sèvres by promulgating a new constitution in January 1921. The resulting constitution consecrated the principle of popular sovereignty; authority not deriving from the unelected sultan, but from the Turkish people who elect governments representative of their interests. This document became the legal basis for the war of independence by the GNA, as the sultan's signature of the Treaty of Sèvres would be unconstitutional as his position was not elected. While the constitution did not specify a future role of the sultan, the document gave Kemal ever more legitimacy in the eyes of Turks for justified resistance against Istanbul.
In contrast to the Eastern and Western fronts, it was mostly unorganized Kuva-yi Milliye which were fighting in the Southern Front against France. They had help from the Syrians, who were fighting their own war with the French.
The British troops which occupied coastal Syria by the end of World War I were replaced by French troops over 1919, with the Syrian interior going to Faisal bin Al-Hussein's self-proclaimed Arab Kingdom of Syria. France which wanted to take control of all of Syria and Cilicia. There was also a desire facilitate the return of Armenian refugees in the region to their homes, and the occupation force consisted of the French Armenian Legion as well as various Armenian militia groups. 150,000 Armenians were repatriated to their homes within months of French occupation. On 21 January 1920, a Turkish Nationalist uprising and siege occurred against the French garrison in Marash. The French position untenable they retreated to Islahiye, resulting in a massacre of many Armenians by Turkish militia. A grueling siege followed in Antep which featured intense sectarian violence between Turks and Armenians. After a failed uprising by the Nationalists in Adana, by 1921, the French and Turks signed an armistice and eventually a treaty was brokered demarcating the border between the Ankara government and French controlled Syria. In the end, there was a mass exodus of Cilician Armenians to French controlled Syria, Previous Armenian survivors of deportation found themselves again as refugees and families which avoided the worst of the six years violence were forced from their homes, ending thousands of years of Christian presence in Southern Anatolia.[146] With France being the first Allied power to recognize and negotiate with the Ankara government only months after signing the Treaty of Sèvres, it was the first to break from the coordinated Allied approach to the Eastern question. In 1923 the Mandate for Syria and the Lebanon under French authority would be proclaimed in former Ottoman territory.
Some efforts to coordinate between Turkish Nationalists and the Syrian rebels persisted from 1920 to 1921, with the Nationalists supporting the Faisal's kingdom through Ibrahim Hanunu and Alawite groups which were also fighting the French. While the French conquered Syria, Cilicia had to be abandoned.
Kuva-yi Milliye also engaged with British forces in the "Al-Jazira Front," primarily in Mosul. Ali İhsan Pasha (Sabis) and his forces defending Mosul would surrender to the British in October 1918, but the British ignored the armistice and seized the city, following which the pasha also ignored the armistice and distributed weapons to the locals. Even before Mustafa Kemal's movement was fully organized, rogue commanders found allies in Kurdish tribes. The Kurds detested the taxes and centralization the British demanded, including Shaykh Mahmud of the Barzani family. Having previously supported the British invasion of Mesopotamia to become the governor of South Kurdistan, Mahmud revolted but was apprehended by 1919. Without legitimacy to govern the region, he was released from captivity to Sulaymaniyah, where he again declared an uprising against the British as the King of Kurdistan. Though an alliance existed with the Turks, little material support came to him from Ankara, and by 1923 there was a desire to cease hostilities between the Turks and British at Barzanji's expense. Mahmud was overthrown in 1924, and after a 1926 plebiscite, Mosul was awarded to British-controlled Iraq.
Since 1917, the Caucasus was in a chaotic state. The border of newly independent Armenia and the Ottoman Empire was defined in the Treaty of Brest-Litovsk (3 March 1918) after the Bolshevik revolution, and later by the Treaty of Batum (4 June 1918). To the east, Armenia was at war with the Azerbaijan Democratic Republic after the breakup of the Transcaucasian Democratic Federative Republic, and received support from Anton Denikin's White Russian Army. It was obvious that after the Armistice of Mudros (30 October 1918) the eastern border was not going to stay as it was drawn, which mandated the evacuation of the Ottoman army back to its 1914 borders. Right after the Armistice of Mudros was signed, pro-Ottoman provisional republics were proclaimed in Kars and Aras which were subsequently invaded by Armenia. Ottoman soldiers were convinced not to demobilize lest the area become a 'second Macedonia'.[149] Both sides of the new borders had massive refugee populations and famine, which were compounded by the renewed and more symmetric sectarian violence (See Massacres of Azerbaijanis in Armenia (1917–1921) and Muslim uprisings in Kars and Sharur–Nakhichevan). There were talks going on with the Armenian Diaspora and Allied Powers on reshaping the border. Woodrow Wilson agreed to transfer territories to Armenia based on the principles of national self-determination. The results of these talks were to be reflected on the Treaty of Sèvres (10 August 1920).
Kâzım Karabekir Pasha, commander of the XV corps, encountered Muslim refugees fleeing from the Armenian army, but did not have the authority to cross the border. Karabekir's two reports (30 May and 4 June 1920) outlined the situation in the region. He recommended redrawing the eastern borders, especially around Erzurum. The Russian government was receptive to this and demanded that Van and Bitlis be transferred to Armenia. This was unacceptable to the Turkish revolutionaries. However, Soviet support was absolutely vital for the Turkish Nationalist movement, as Turkey was underdeveloped and had no domestic armaments industry. Bakir Sami (Kunduh) was assigned to negotiate with the Bolsheviks.
On 24 September 1920, Karabekir's XV corps and Kurdish militia advance on Kars, blowing through Armenian opposition, and then Alexandropol. With an advance on Yerevan imminent, on 28 November 1920, the 11th Red Army under the command of Anatoliy Gekker crossed over into Armenia from Soviet Azerbaijan, and the Armenian government surrendered to Bolshevik forces, ending the conflict.
The Treaty of Alexandropol (2—3 December 1920) was the first treaty (although illegitimate) signed by the Turkish revolutionaries. The 10th article in the Treaty of Alexandropol stated that Armenia renounced the Treaty of Sèvres and its allotted partition of Anatolia. The agreement was signed with representatives of the former government of Armenia, which by that time had no de jure or de facto power in Armenia, since Soviet rule was already established in the country. On 16 March 1921, the Bolsheviks and Turkey signed a more comprehensive agreement, the Treaty of Kars, which involved representatives of Soviet Armenia, Soviet Azerbaijan, and Soviet Georgia.
Throughout most of his life, Atatürk was a moderate-to-heavy drinker, often consuming half a litre of rakı a day; he also smoked tobacco, predominantly in the form of cigarettes. During 1937, indications that Atatürk's health was worsening started to appear. In early 1938, while on a trip to Yalova, he suffered from a serious illness. He went to Istanbul for treatment, where he was diagnosed with cirrhosis. During his stay in Istanbul, he made an effort to keep up with his regular lifestyle, but eventually succumbed to his illness. He died on 10 November 1938, at the age of 57, in the Dolmabahçe Palace.
Atatürk's funeral called forth both sorrow and pride in Turkey, and 17 countries sent special representatives, while nine contributed armed detachments to the cortège. Atatürk's remains were originally laid to rest in the Ethnography Museum of Ankara, but they were transferred on 10 November 1953 (15 years after his death) in a 42-ton sarcophagus to a mausoleum overlooking Ankara, Anıtkabir.
In his will, Atatürk donated all of his possessions to the Republican People's Party, provided that the yearly interest of his funds would be used to look after his sister Makbule and his adopted children, and fund the higher education of İsmet İnönü's children. The remainder was willed to the Turkish Language Association and the Turkish Historical Society.
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Portrait on London streets, a street worker looks back to me with understanding. This looks of human understanding remain so important for me.
I asked him, almost as I arrived in London, they were having a pause, "may I take a photo of you?" and he answered "Why? I am old" then I pointed to myself and said "And me? I am not still interesting, because of my age? I am older then you."
That is the look, telling me, "yes, take a photo"!
We were not so different after all and he felt also interesting.
I do remember, looking at these photos again, when Judy Carter told us "SEE the others" around you, tell them you see them.
Photo taken less then a month after my arrival in UK.
During my first photo stroll in London centre.
My set "no more a stranger" of photos of people I did not know
Old Vieux Öreg set
Leipzig Book Fair 2013
Leipziger Buchmesse 2013
2013_037 2013#039
Cosplayers
Simcar (Heike) 585802 as Sahra from The Fearless Vampire Killers
ArashiAndou (Yvonne) 546835 as ____ from The Fearless Vampire Killers
Photos posted are 1024x768 pixels in size. Higher resolution (3000x2000) for models only, sorry.
Thank you for any group invites which I will gladly accept. However, if I can't check the content of such groups ("This group is not available to you") I'd rather not add any of my photos. Thank you for your understanding.
You might think that relationship commitment and personal freedom are at odds with one another.
My own experience was that when I made the commitment to my marriage I felt liberated.
When I shared this observation with my single friend Howard, he looked at me as though I had taken leave of my...
howdoidate.com/relationships/commitment/this-is-what-rela...