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Koziar's Christmas Village is a seasonal attraction located in Jefferson Township, near Bernville, Berks County, Pennsylvania, U.S.A., approximately 15 miles (24 km) northwest of Reading. Christmas Village utilizes approximately one half million Christmas lights and other decorative effects in a presentation that has repeatedly been listed among the top tourist attractions in Pennsylvania and the top Christmas displays in the United States.
The Christmas Village property was originally known as Spring Lake Dairy Farm, a working dairy farm. William M. Koziar began decorating his rural property for Christmas in 1948. The display was created for the enjoyment of Koziar's wife, Grace, and four children and initially centered on the house and barn. However, the display became increasingly elaborate and grew to incorporate the lake, walkways, trees, and fences. Over time the private display became a popular local attraction, known as "The Christmas House," and traffic on the nearby road was sometimes snarled by passersby stopping to view the display. Eventually, visitors were admitted to the premises and Koziar paved a former wheat field to provide parking. Initially, the dairy farm remained active, and the Koziars had to wait until after the cows were milked to turn on the lights, as there was not enough power for the milking machines and the lights to operate simultaneously. Many of the dioramas are housed in former chicken coops and display toys, clothes and other belongs of the Koziars' children and grandchildren. In 2008 Koziar's Christmas Village celebrated its sixtieth anniversary. It remains a family-owned attraction, currently operated by the Koziars' daughters, and several current employees are second- and third-generation associates.
Christmas Village features the elaborately illuminated home and barn of the Koziar family, as well as numerous smaller buildings. Upon entrance, visitors are greeted by costumed characters Rudolph, Frosty, and the Village's own Buddy the Bear. A marked pathway leads visitors among the illuminated buildings and other displays. Children may visit Santa Claus at his headquarters on Santa Claus Lane. There are several large dioramas depicting scenes such as Christmas Beneath the Sea, Christmas in the Jungle, Santa's Post Office, and Christmas in Other Lands. There are a number of displays featuring cut-out representations of characters from popular comic strips, animated films and fairy tales, as well as manger scenes, presentations of the biblical story of the Nativity, and tellings of seasonal stories such as A Christmas Carol and The Nutcracker. The Village also includes a recreation of the Valley Forge encampment and a G gauge outdoor train layout that encompasses most of the barnyard. The "Kissing Bridge" has been the site of several marriage proposals, engagements and weddings. In addition, there are several indoor features, including an extensive H0 scale model train layout and sales area, as well as shops selling souvenirs, Christmas decorations, refreshments, and other seasonal items.
Perhaps the most dramatic feature of the Village is the first glimpse one sees of the display. Most visitors approach the property from the east, via Christmas Village Road. Being farm country the surrounding area is sparsely inhabited and, after dark, sparsely lit. The terrain blocks the view of the Village until the road crests a hill just a few hundred feet to the east of the display, at which point the entire Village is suddenly visible, reflected in the lake. As of late 2010 the Christmas Village website features a virtual recreation of this experience as a part of its home page.
Christmas Village has been named Best Outdoor Christmas Display in the World by Display World magazine. It has also been given the "Award of Excellence" by the Pennsylvania Travel Council as a top travel attraction in the state. A twilight image of Christmas Village was used as jacket art for the book Christmas in America: A Photographic Celebration of the Holiday Season by Peter Guttman, published in 2007 by Skyhorse Publishing and now in its second edition. Christmas Village has been featured frequently by local media, as well as by national and international outlets.
Information from: en.wikipedia.org/wiki/Koziar%27s_Christmas_Village
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August Macke (1887–1914) was one of the leading members of the famous German Expressionist group Der Blaue Reiter along with Wassily Kandinsky. His works utilized a combination of simplified forms and abstract patchwork colors to create vibrant portraits, landscape, still life, and animal paintings.
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Utilizing OceanLabs' proprietary software, I was able to achieve an almost lossless extreme compression from a rather large file. Initial editing and adjustments were made in Elements 10,
This HEB is the newest addition to the area. Directly across from the Food Lion it replaced a Randalls in 2012. This location has very strange features compared to a normal HEB, including the reused central entrance, as an cove inside of the store. Oddly maps, and the county's official documentation still refer to this shopping center as the Randall's Steeplchase Center.
Picture Taken at: HEB 9503 Jones Rd, Houston, TX 77065
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The Burgtheater at Dr.-Karl -Lueger-Ring (from now on, that means 2013, Universitätsring) in Vienna is an Austrian Federal Theatre. It is one of the most important stages in Europe and after the Comédie-Française, the second oldest European one, as well as the greatest German speaking theater. The original 'old' Burgtheater at Saint Michael's square was utilized from 1748 until the opening of the new building at the ring in October, 1888. The new house in 1945 burnt down completely as a result of bomb attacks, until the re-opening on 14 October 1955 was the Ronacher serving as temporary quarters. The Burgtheater is considered as Austrian National Theatre.
Throughout its history, the theater was bearing different names, first Imperial-Royal Theater next to the Castle, then to 1918 Imperial-Royal Court-Burgtheater and since then Burgtheater (Castle Theater). Especially in Vienna it is often referred to as "The Castle (Die Burg)", the ensemble members are known as Castle actors (Burgschauspieler).
History
St. Michael's Square with the old K.K. Theatre beside the castle (right) and the Winter Riding School of the Hofburg (left)
The interior of the Old Burgtheater, painted by Gustav Klimt. The people are represented in such detail that the identification is possible.
The 'old' Burgtheater at St. Michael's Square
The original castle theater was set up in a ball house that was built in the lower pleasure gardens of the Imperial Palace of the Roman-German King and later Emperor Ferdinand I in 1540, after the old house 1525 fell victim to a fire. Until the beginning of the 18th Century was played there the Jeu de Paume, a precursor of tennis. On 14 March 1741 finally gave the Empress Maria Theresa, ruling after the death of her father, which had ordered a general suspension of the theater, the "Entrepreneur of the Royal Court Opera" and lessees of 1708 built theater at Kärntnertor (Carinthian gate), Joseph Karl Selliers, permission to change the ballroom into a theater. Simultaneously, a new ball house was built in the immediate vicinity, which todays Ballhausplatz is bearing its name.
In 1748, the newly designed "theater next to the castle" was opened. 1756 major renovations were made, inter alia, a new rear wall was built. The Auditorium of the Old Burgtheater was still a solid timber construction and took about 1200 guests. The imperial family could reach her royal box directly from the imperial quarters, the Burgtheater structurally being connected with them. At the old venue at Saint Michael's place were, inter alia, several works of Christoph Willibald Gluck, Ludwig van Beethoven, Wolfgang Amadeus Mozart as well as Franz Grillparzer premiered .
On 17 February 1776, Emperor Joseph II declared the theater to the German National Theatre (Teutsches Nationaltheater). It was he who ordered by decree that the stage plays should not deal with sad events for not bring the Imperial audience in a bad mood. Many theater plays for this reason had to be changed and provided with a Vienna Final (Happy End), such as Romeo and Juliet or Hamlet. From 1794 on, the theater was bearing the name K.K. Court Theatre next to the castle.
1798 the poet August von Kotzebue was appointed as head of the Burgtheater, but after discussions with the actors he left Vienna in 1799. Under German director Joseph Schreyvogel was introduced German instead of French and Italian as a new stage language.
On 12 October 1888 took place the last performance in the old house. The Burgtheater ensemble moved to the new venue at the Ring. The Old Burgtheater had to give way to the completion of Saint Michael's tract of Hofburg. The plans to this end had been drawn almost 200 years before the demolition of the old Burgtheater by Joseph Emanuel Fischer von Erlach.
The "new" K.K. Court Theatre (as the inscription reads today) at the Ring opposite the Town Hall, opened on 14 October 1888 with Grillparzer's Esther and Schiller's Wallenstein's Camp, was designed in neo-Baroque style by Gottfried Semper (plan) and Karl Freiherr von Hasenauer (facade), who had already designed the Imperial Forum in Vienna together. Construction began on 16 December 1874 and followed through 14 years, in which the architects quarreled. Already in 1876 Semper withdrew due to health problems to Rome and had Hasenauer realized his ideas alone, who in the dispute of the architects stood up for a mainly splendid designed grand lodges theater.
However, created the famous Viennese painter Gustav Klimt and his brother Ernst Klimt and Franz Matsch 1886-1888 the ceiling paintings in the two stairwells of the new theater. The three took over this task after similar commissioned work in the city theaters of Fiume and Karlovy Vary and in the Bucharest National Theatre. In the grand staircase on the side facing the café Landtmann of the Burgtheater (Archduke stairs) reproduced Gustav Klimt the artists of the ancient theater in Taormina on Sicily, in the stairwell on the "People's Garden"-side (Kaiserstiege, because it was reserved for the emperor) the London Globe Theatre and the final scene from William Shakespeare's "Romeo and Juliet". Above the entrance to the auditorium is Molière's The Imaginary Invalid to discover. In the background the painter immortalized himself in the company of his two colleagues. Emperor Franz Joseph I liked the ceiling paintings so much that he gave the members of the company of artists of Klimt the Golden Cross of Merit.
The new building resembles externally the Dresden Semper Opera, but even more, due to the for the two theaters absolutely atypical cross wing with the ceremonial stairs, Semper's Munich project from the years 1865/1866 for a Richard Wagner Festspielhaus above the Isar. Above the middle section there is a loggia, which is framed by two side wings, and is divided from a stage house with a gable roof and auditorium with a tent roof. Above the center house there decorates a statue of Apollo the facade, throning between the Muses of drama and tragedy. Above the main entrances are located friezes with Bacchus and Ariadne. At the exterior facade round about, portrait busts of the poets Calderon, Shakespeare, Moliere, Schiller, Goethe, Lessing, Halm, Grillparzer, and Hebbel can be seen. The masks which also can be seen here are indicating the ancient theater, furthermore adorn allegorical representations the side wings: love, hate, humility, lust, selfishness, and heroism. Although the theater since 1919 is bearing the name of Burgtheater, the old inscription KK Hofburgtheater over the main entrance still exists. Some pictures of the old gallery of portraits have been hung up in the new building and can be seen still today - but these images were originally smaller, they had to be "extended" to make them work better in high space. The points of these "supplements" are visible as fine lines on the canvas.
The Burgtheater was initially well received by Viennese people due to its magnificent appearance and technical innovations such as electric lighting, but soon criticism because of the poor acoustics was increasing. Finally, in 1897 the auditorium was rebuilt to reduce the acoustic problems. The new theater was an important meeting place of social life and soon it was situated among the "sanctuaries" of Viennese people. In November 1918, the supervision over the theater was transferred from the High Steward of the emperor to the new state of German Austria.
1922/1923 the Academy Theatre was opened as a chamber play stage of the Burgtheater. On 8th May 1925, the Burgtheater went into Austria's criminal history, as here Mentscha Karnitschewa perpetrated a revolver assassination on Todor Panitza.
The Burgtheater in time of National Socialism
The National Socialist ideas also left traces in the history of the Burgtheater. In 1939 appeared in Adolf Luser Verlag the strongly anti-Semitic characterized book of theater scientist Heinz Kindermann "The Burgtheater. Heritage and mission of a national theater", in which he, among other things, analyzed the "Jewish influence "on the Burgtheater. On 14 October 1938 was on the occasion of the 50th anniversary of the opening of the Burgtheater a Don Carlos production of Karl-Heinz Stroux shown that served Hitler's ideology. The role of the Marquis of Posa played the same Ewald Balser, who in a different Don Carlos production a year earlier (by Heinz Hilpert) at the Deutsches Theater in the same role with the sentence in direction of Joseph Goebbels box vociferated: "just give freedom of thought". The actor and director Lothar Müthel, who was director of the Burgtheater between 1939 and 1945, staged 1943 the Merchant of Venice, in which Werner Kraus the Jew Shylock clearly anti-Semitic represented. The same director staged after the war Lessing's parable Nathan the Wise. Adolf Hitler himself visited during the Nazi regime the Burgtheater only once (1938), and later he refused in pure fear of an assassination.
For actors and theater staff who were classified according to the Reich Citizenship Law of 1935 as "Jews ", were quickly imposed stage bans, within a few days, they were on leave, fired or arrested. The Burgtheater ensemble between 1938 and 1945 did not put up significant resistance against the Nazi ideology, the repertoire was heavily censored, only a few joined the Resistance, as Judith Holzmeister (then also at the People's Theatre engaged) or the actor Fritz Lehmann. Although Jewish members of the ensemble indeed have been helped to emigrate, was still an actor, Fritz Strassny, taken to a concentration camp and murdered there.
The Burgtheater at the end of the war and after the Second World War
In summer 1944, the Burgtheater had to be closed because of the decreed general theater suspension. From 1 April 1945, as the Red Army approached Vienna, camped a military unit in the house, a portion was used as an arsenal. In a bomb attack the house at the Ring was damaged and burned down on 12th April 1945 completely. Auditorium and stage were useless, only the steel structure remained. The ceiling paintings and part of the lobby were almost undamaged.
The Soviet occupying power expected from Viennese City Councillor Viktor Matejka to launch Vienna's cultural life as soon as possible again. The council summoned on 23 April (a state government did not yet exist) a meeting of all Viennese cultural workers into the Town Hall. Result of the discussions was that in late April 1945 eight cinemas and four theaters took up the operation again, including the Burgtheater. The house took over the Ronacher Theater, which was understood by many castle actors as "exile" as a temporary home (and remained there to 1955). This venue chose the newly appointed director Raoul Aslan, who championed particularly active.
The first performance after the Second World War was on 30 April 1945 Sappho by Franz Grillparzer directed by Adolf Rott from 1943 with Maria Eis in the title role. Also other productions from the Nazi era were resumed. With Paul Hoerbiger, a few days ago as Nazi prisoner still in mortal danger, was shown the play of Nestroy Mädl (Girlie) from the suburbs. The Academy Theatre could be played (the first performance was on 19 April 1945 Hedda Gabler, a production of Rott from the year 1941) and also in the ball room (Redoutensaal) at the Imperial Palace took place performances. Aslan the Ronacher in the summer had rebuilt because the stage was too small for classical performances. On 25 September 1945, Schiller's Maid of Orleans could be played on the enlarged stage.
The first new productions are associated with the name of Lothar Müthel: Everyone and Nathan the Wise, in both Raoul Aslan played the main role. The staging of The Merchant of Venice by Müthel in Nazi times seemed to have been fallen into oblivion.
Great pleasure gave the public the return of the in 1938 from the ensemble expelled Else Wohlgemuth on stage. She performaed after seven years in exile in December 1945 in Clare Biharys The other mother in the Academy Theater. 1951 opened the Burgtheater its doors for the first time, but only the left wing, where the celebrations on the 175th anniversary of the theater took place.
1948, a competition for the reconstruction was tendered: Josef Gielen, who was then director, first tended to support the design of ex aequo-ranked Otto Niedermoser, according to which the house was to be rebuilt into a modern gallery theater. Finally, he agreed but then for the project by Michael Engelhardt, whose plan was conservative but also cost effective. The character of the lodges theater was largely taken into account and maintained, the central royal box but has been replaced by two balconies, and with a new slanted ceiling construction in the audience was the acoustics, the shortcoming of the house, improved significantly.
On 14 October 1955 was happening under Adolf Rott the reopening of the restored house at the Ring. For this occasion Mozart's A Little Night Music was played. On 15 and on 16 October it was followed by the first performance (for reasons of space as a double premiere) in the restored theater: King Ottokar's Fortune and End of Franz Grillparzer, staged by Adolf Rott. A few months after the signing of the Austrian State Treaty was the choice of this play, which the beginning of Habsburg rule in Austria makes a subject of discussion and Ottokar of Horneck's eulogy on Austria (... it's a good country / Well worth that a prince bow to it! / where have you yet seen the same?... ) contains highly symbolic. Rott and under his successors Ernst Haeusserman and Gerhard Klingenberg the classic Burgtheater style and the Burgtheater German for German theaters were finally pointing the way .
In the 1950s and 1960s, the Burgtheater participated (with other well-known theaters in Vienna) on the so-called Brecht boycott.
Gerhard Klingenberg internationalized the Burgtheater, he invited renowned stage directors such as Dieter Dorn, Peter Hall, Luca Ronconi, Giorgio Strehler, Roberto Guicciardini and Otomar Krejča. Klingenberg also enabled the castle debuts of Claus Peymann and Thomas Bernhard (1974 world premiere of The Hunting Party). Bernhard was as a successor of Klingenberg mentioned, but eventually was appointed Achim Benning, whereupon the writer with the text "The theatrical shack on the ring (how I should become the director of the Burgtheater)" answered.
Benning, the first ensemble representative of the Burgtheater which was appointed director, continued Klingenberg's way of Europeanization by other means, brought directors such as Adolf Dresen, Manfred Wekwerth or Thomas Langhoff to Vienna, looked with performances of plays of Vaclav Havel to the then politically separated East and took the the public taste more into consideration.
Directorate Claus Peymann 1986-1999
Under the by short-term Minister of Education Helmut Zilk brought to Vienna Claus Peymann, director from 1986 to 1999, there was further modernization of the programme and staging styles. Moreover Peymann was never at a loss for critical contributions in the public, a hitherto unusual attitude for Burgtheater directors. Therefore, he and his program within sections of the audience met with rejection. The greatest theater scandal in Vienna since 1945 occurred in 1988 concerning the premiere of Thomas Bernhard's Heldenplatz (Place of the Heroes) drama which was fiercly fought by conservative politicians and zealots. The play deals with the Vergangenheitsbewältigung (process of coming to terms with the past) and illuminates the present management in Austria - with attacks on the then ruling Social Democratic Party - critically. Together with Claus Peymann Bernhard after the premiere dared to face on the stage applause and boos.
Bernard, to his home country bound in love-hate relationship, prohibited the performance of his plays in Austria before his death in 1989 by will. Peymann, to Bernhard bound in a difficult friendship (see Bernhard's play Claus Peymann buys a pair of pants and goes eating with me) feared harm for the author's work, should his plays precisely in his homeland not being shown. First, it was through permission of the executor Peter Fabjan - Bernhard's half-brother - after all, possible the already in the schedule of the Burgtheater included productions to continue. Finally, shortly before the tenth anniversary of the death of Bernard it came to the revival of the Bernhard play Before retirement by the first performance director Peymann. The plays by Bernhard are since then continued on the programme of the Burgtheater and they are regularly newly produced.
In 1993, the rehearsal stage of the Castle theater was opened in the arsenal (architect Gustav Peichl). Since 1999, the Burgtheater has the operation form of a limited corporation.
Directorate Klaus Bachler 1999-2009
Peymann was followed in 1999 by Klaus Bachler as director. He is a trained actor, but was mostly as a cultural manager (director of the Vienna Festival) active. Bachler moved the theater as a cultural event in the foreground and he engaged for this purpose directors such as Luc Bondy, Andrea Breth, Peter Zadek and Martin Kušej.
Were among the unusual "events" of the directorate Bachler
* The Theatre of Orgies and Mysteries by Hermann Nitsch with the performance of 122 Action (2005 )
* The recording of the MTV Unplugged concert with Die Toten Hosen for the music channel MTV (2005, under the title available)
* John Irving's reading from his book at the Burgtheater Until I find you (2006)
* The 431 animatographische (animatographical) Expedition by Christoph Schlingensief and a big event of him under the title of Area 7 - Matthew Sadochrist - An expedition by Christoph Schlingensief (2006).
* Daniel Hoevels cut in Schiller's Mary Stuart accidentally his throat (December 2008). Outpatient care is enough.
Jubilee Year 2005
In October 2005, the Burgtheater celebrated the 50th Anniversary of its reopening with a gala evening and the performance of Grillparzer's King Ottokar's Fortune and End, directed by Martin Kušej that had been performed in August 2005 at the Salzburg Festival as a great success. Michael Maertens (in the role of Rudolf of Habsburg) received the Nestroy Theatre Award for Best Actor for his role in this play. Actor Tobias Moretti was awarded in 2006 for this role with the Gertrude Eysoldt Ring.
Furthermore, there were on 16th October 2005 the open day on which the 82-minute film "burg/private. 82 miniatures" of Sepp Dreissinger was shown for the first time. The film contains one-minute film "Stand portraits" of Castle actors and guest actors who, without saying a word, try to present themselves with a as natural as possible facial expression. Klaus Dermutz wrote a work on the history of the Burgtheater. As a motto of this season served a quotation from Lessing's Minna von Barnhelm: "It's so sad to be happy alone."
The Burgtheater on the Mozart Year 2006
Also the Mozart Year 2006 was at the Burgtheater was remembered. As Mozart's Singspiel Die Entführung aus dem Serail in 1782 in the courtyard of Castle Theatre was premiered came in cooperation with the Vienna State Opera on the occasion of the Vienna Festival in May 2006 a new production (directed by Karin Beier) of this opera on stage.
Directorate Matthias Hartmann since 2009
From September 2009 to 2014, Matthias Hartmann was Artistic Director of the Burgtheater. A native of Osnabrück, he directed the stage houses of Bochum and Zurich. With his directors like Alvis Hermanis, Roland Schimmelpfennig, David Bösch, Stefan Bachmann, Stefan Pucher, Michael Thalheimer, came actresses like Dorte Lyssweski, Katharina Lorenz, Sarah Viktoria Frick, Mavie Hoerbiger, Lucas Gregorowicz and Martin Wuttke came permanently to the Burg. Matthias Hartmann himself staged around three premieres per season, about once a year, he staged at the major opera houses. For more internationality and "cross-over", he won the Belgian artist Jan Lauwers and his Need Company as "Artists in Residence" for the Castle, the New York group Nature Theater of Oklahoma show their great episode drama Live and Times of an annual continuation. For the new look - the Burgtheater presents itself without a solid logo with word games around the BURG - the Burgtheater in 2011 was awarded the Cultural Brand of the Year .
Since 2014, Karin Bergmann is the commander in chief.
Utilizing the first mother/slug set of ECO units I've seen, NS Georgia Division local G34 sprints southbound through Dallas on its way to work industries in the Hiram area. The train will then work his way north, serving customers as he goes.
The Burgtheater at Dr.-Karl -Lueger-Ring (from now on, Universitätsring) in Vienna is an Austrian Federal Theatre. It is one of the most important stages in Europe and after the Comédie-Française, the second oldest European one, as well as the greatest German speaking theater. The original 'old' Burgtheater at Saint Michael's square was utilized from 1748 until the opening of the new building at the ring in October, 1888. The new house in 1945 burnt down completely as a result of bomb attacks, until the re-opening on 14 October 1955 was the Ronacher serving as temporary quarters. The Burgtheater is considered as Austrian National Theatre.
Throughout its history, the theater was bearing different names, first Imperial-Royal Theater next to the Castle, then to 1918 Imperial-Royal Court-Burgtheater and since then Burgtheater (Castle Theater). Especially in Vienna it is often referred to as "The Castle (Die Burg)", the ensemble members are known as Castle actors (Burgschauspieler).
History
St. Michael's Square with the old K.K. Theatre beside the castle (right) and the Winter Riding School of the Hofburg (left)
The interior of the Old Burgtheater, painted by Gustav Klimt. The people are represented in such detail that the identification is possible.
The 'old' Burgtheater at St. Michael's Square
The original castle theater was set up in a ball house that was built in the lower pleasure gardens of the Imperial Palace of the Roman-German King and later Emperor Ferdinand I in 1540, after the old house 1525 fell victim to a fire. Until the beginning of the 18th Century was played there the Jeu de Paume, a precursor of tennis. On 14 March 1741 finally gave the Empress Maria Theresa, ruling after the death of her father, which had ordered a general suspension of the theater, the "Entrepreneur of the Royal Court Opera" and lessees of 1708 built theater at Kärntnertor (Carinthian gate), Joseph Karl Selliers, permission to change the ballroom into a theater. Simultaneously, a new ball house was built in the immediate vicinity, which todays Ballhausplatz is bearing its name.
In 1748, the newly designed "theater next to the castle" was opened. 1756 major renovations were made, inter alia, a new rear wall was built. The Auditorium of the Old Burgtheater was still a solid timber construction and took about 1200 guests. The imperial family could reach her royal box directly from the imperial quarters, the Burgtheater structurally being connected with them. At the old venue at Saint Michael's place were, inter alia, several works of Christoph Willibald Gluck, Ludwig van Beethoven, Wolfgang Amadeus Mozart as well as Franz Grillparzer premiered .
On 17 February 1776, Emperor Joseph II declared the theater to the German National Theatre (Teutsches Nationaltheater). It was he who ordered by decree that the stage plays should not deal with sad events for not bring the Imperial audience in a bad mood. Many theater plays for this reason had to be changed and provided with a Vienna Final (Happy End), such as Romeo and Juliet or Hamlet. From 1794 on, the theater was bearing the name K.K. Court Theatre next to the castle.
1798 the poet August von Kotzebue was appointed as head of the Burgtheater, but after discussions with the actors he left Vienna in 1799. Under German director Joseph Schreyvogel was introduced German instead of French and Italian as a new stage language.
On 12 October 1888 took place the last performance in the old house. The Burgtheater ensemble moved to the new venue at the Ring. The Old Burgtheater had to give way to the completion of Saint Michael's tract of Hofburg. The plans to this end had been drawn almost 200 years before the demolition of the old Burgtheater by Joseph Emanuel Fischer von Erlach.
The "new" K.K. Court Theatre (as the inscription reads today) at the Ring opposite the Town Hall, opened on 14 October 1888 with Grillparzer's Esther and Schiller's Wallenstein's Camp, was designed in neo-Baroque style by Gottfried Semper (plan) and Karl Freiherr von Hasenauer (facade), who had already designed the Imperial Forum in Vienna together. Construction began on 16 December 1874 and followed through 14 years, in which the architects quarreled. Already in 1876 Semper withdrew due to health problems to Rome and had Hasenauer realized his ideas alone, who in the dispute of the architects stood up for a mainly splendid designed grand lodges theater.
However, created the famous Viennese painter Gustav Klimt and his brother Ernst Klimt and Franz Matsch 1886-1888 the ceiling paintings in the two stairwells of the new theater. The three took over this task after similar commissioned work in the city theaters of Fiume and Karlovy Vary and in the Bucharest National Theatre. In the grand staircase on the side facing the café Landtmann of the Burgtheater (Archduke stairs) reproduced Gustav Klimt the artists of the ancient theater in Taormina on Sicily, in the stairwell on the "People's Garden"-side (Kaiserstiege, because it was reserved for the emperor) the London Globe Theatre and the final scene from William Shakespeare's "Romeo and Juliet". Above the entrance to the auditorium is Molière's The Imaginary Invalid to discover. In the background the painter immortalized himself in the company of his two colleagues. Emperor Franz Joseph I liked the ceiling paintings so much that he gave the members of the company of artists of Klimt the Golden Cross of Merit.
The new building resembles externally the Dresden Semper Opera, but even more, due to the for the two theaters absolutely atypical cross wing with the ceremonial stairs, Semper's Munich project from the years 1865/1866 for a Richard Wagner Festspielhaus above the Isar. Above the middle section there is a loggia, which is framed by two side wings, and is divided from a stage house with a gable roof and auditorium with a tent roof. Above the center house there decorates a statue of Apollo the facade, throning between the Muses of drama and tragedy. Above the main entrances are located friezes with Bacchus and Ariadne. At the exterior facade round about, portrait busts of the poets Calderon, Shakespeare, Moliere, Schiller, Goethe, Lessing, Halm, Grillparzer, and Hebbel can be seen. The masks which also can be seen here are indicating the ancient theater, furthermore adorn allegorical representations the side wings: love, hate, humility, lust, selfishness, and heroism. Although the theater since 1919 is bearing the name of Burgtheater, the old inscription KK Hofburgtheater over the main entrance still exists. Some pictures of the old gallery of portraits have been hung up in the new building and can be seen still today - but these images were originally smaller, they had to be "extended" to make them work better in high space. The points of these "supplements" are visible as fine lines on the canvas.
The Burgtheater was initially well received by Viennese people due to its magnificent appearance and technical innovations such as electric lighting, but soon criticism because of the poor acoustics was increasing. Finally, in 1897 the auditorium was rebuilt to reduce the acoustic problems. The new theater was an important meeting place of social life and soon it was situated among the "sanctuaries" of Viennese people. In November 1918, the supervision over the theater was transferred from the High Steward of the emperor to the new state of German Austria.
1922/1923 the Academy Theatre was opened as a chamber play stage of the Burgtheater. On 8th May 1925, the Burgtheater went into Austria's criminal history, as here Mentscha Karnitschewa perpetrated a revolver assassination on Todor Panitza.
The Burgtheater in time of National Socialism
The National Socialist ideas also left traces in the history of the Burgtheater. In 1939 appeared in Adolf Luser Verlag the strongly anti-Semitic characterized book of theater scientist Heinz Kindermann "The Burgtheater. Heritage and mission of a national theater", in which he, among other things, analyzed the "Jewish influence "on the Burgtheater. On 14 October 1938 was on the occasion of the 50th anniversary of the opening of the Burgtheater a Don Carlos production of Karl-Heinz Stroux shown that served Hitler's ideology. The role of the Marquis of Posa played the same Ewald Balser, who in a different Don Carlos production a year earlier (by Heinz Hilpert) at the Deutsches Theater in the same role with the sentence in direction of Joseph Goebbels box vociferated: "just give freedom of thought". The actor and director Lothar Müthel, who was director of the Burgtheater between 1939 and 1945, staged 1943 the Merchant of Venice, in which Werner Kraus the Jew Shylock clearly anti-Semitic represented. The same director staged after the war Lessing's parable Nathan the Wise. Adolf Hitler himself visited during the Nazi regime the Burgtheater only once (1938), and later he refused in pure fear of an assassination.
For actors and theater staff who were classified according to the Reich Citizenship Law of 1935 as "Jews ", were quickly imposed stage bans, within a few days, they were on leave, fired or arrested. The Burgtheater ensemble between 1938 and 1945 did not put up significant resistance against the Nazi ideology, the repertoire was heavily censored, only a few joined the Resistance, as Judith Holzmeister (then also at the People's Theatre engaged) or the actor Fritz Lehmann. Although Jewish members of the ensemble indeed have been helped to emigrate, was still an actor, Fritz Strassny, taken to a concentration camp and murdered there.
The Burgtheater at the end of the war and after the Second World War
In summer 1944, the Burgtheater had to be closed because of the decreed general theater suspension. From 1 April 1945, as the Red Army approached Vienna, camped a military unit in the house, a portion was used as an arsenal. In a bomb attack the house at the Ring was damaged and burned down on 12th April 1945 completely. Auditorium and stage were useless, only the steel structure remained. The ceiling paintings and part of the lobby were almost undamaged.
The Soviet occupying power expected from Viennese City Councillor Viktor Matejka to launch Vienna's cultural life as soon as possible again. The council summoned on 23 April (a state government did not yet exist) a meeting of all Viennese cultural workers into the Town Hall. Result of the discussions was that in late April 1945 eight cinemas and four theaters took up the operation again, including the Burgtheater. The house took over the Ronacher Theater, which was understood by many castle actors as "exile" as a temporary home (and remained there to 1955). This venue chose the newly appointed director Raoul Aslan, who championed particularly active.
The first performance after the Second World War was on 30 April 1945 Sappho by Franz Grillparzer directed by Adolf Rott from 1943 with Maria Eis in the title role. Also other productions from the Nazi era were resumed. With Paul Hoerbiger, a few days ago as Nazi prisoner still in mortal danger, was shown the play of Nestroy Mädl (Girlie) from the suburbs. The Academy Theatre could be played (the first performance was on 19 April 1945 Hedda Gabler, a production of Rott from the year 1941) and also in the ball room (Redoutensaal) at the Imperial Palace took place performances. Aslan the Ronacher in the summer had rebuilt because the stage was too small for classical performances. On 25 September 1945, Schiller's Maid of Orleans could be played on the enlarged stage.
The first new productions are associated with the name of Lothar Müthel: Everyone and Nathan the Wise, in both Raoul Aslan played the main role. The staging of The Merchant of Venice by Müthel in Nazi times seemed to have been fallen into oblivion.
Great pleasure gave the public the return of the in 1938 from the ensemble expelled Else Wohlgemuth on stage. She performaed after seven years in exile in December 1945 in Clare Biharys The other mother in the Academy Theater. 1951 opened the Burgtheater its doors for the first time, but only the left wing, where the celebrations on the 175th anniversary of the theater took place.
1948, a competition for the reconstruction was tendered: Josef Gielen, who was then director, first tended to support the design of ex aequo-ranked Otto Niedermoser, according to which the house was to be rebuilt into a modern gallery theater. Finally, he agreed but then for the project by Michael Engelhardt, whose plan was conservative but also cost effective. The character of the lodges theater was largely taken into account and maintained, the central royal box but has been replaced by two balconies, and with a new slanted ceiling construction in the audience was the acoustics, the shortcoming of the house, improved significantly.
On 14 October 1955 was happening under Adolf Rott the reopening of the restored house at the Ring. For this occasion Mozart's A Little Night Music was played. On 15 and on 16 October it was followed by the first performance (for reasons of space as a double premiere) in the restored theater: King Ottokar's Fortune and End of Franz Grillparzer, staged by Adolf Rott. A few months after the signing of the Austrian State Treaty was the choice of this play, which the beginning of Habsburg rule in Austria makes a subject of discussion and Ottokar of Horneck's eulogy on Austria (... it's a good country / Well worth that a prince bow to it! / where have you yet seen the same?... ) contains highly symbolic. Rott and under his successors Ernst Haeusserman and Gerhard Klingenberg the classic Burgtheater style and the Burgtheater German for German theaters were finally pointing the way .
In the 1950s and 1960s, the Burgtheater participated (with other well-known theaters in Vienna) on the so-called Brecht boycott.
Gerhard Klingenberg internationalized the Burgtheater, he invited renowned stage directors such as Dieter Dorn, Peter Hall, Luca Ronconi, Giorgio Strehler, Roberto Guicciardini and Otomar Krejča. Klingenberg also enabled the castle debuts of Claus Peymann and Thomas Bernhard (1974 world premiere of The Hunting Party). Bernhard was as a successor of Klingenberg mentioned, but eventually was appointed Achim Benning, whereupon the writer with the text "The theatrical shack on the ring (how I should become the director of the Burgtheater)" answered.
Benning, the first ensemble representative of the Burgtheater which was appointed director, continued Klingenberg's way of Europeanization by other means, brought directors such as Adolf Dresen, Manfred Wekwerth or Thomas Langhoff to Vienna, looked with performances of plays of Vaclav Havel to the then politically separated East and took the the public taste more into consideration.
Directorate Claus Peymann 1986-1999
Under the by short-term Minister of Education Helmut Zilk brought to Vienna Claus Peymann, director from 1986 to 1999, there was further modernization of the programme and staging styles. Moreover Peymann was never at a loss for critical contributions in the public, a hitherto unusual attitude for Burgtheater directors. Therefore, he and his program within sections of the audience met with rejection. The greatest theater scandal in Vienna since 1945 occurred in 1988 concerning the premiere of Thomas Bernhard's Heldenplatz (Place of the Heroes) drama which was fiercly fought by conservative politicians and zealots. The play deals with the Vergangenheitsbewältigung (process of coming to terms with the past) and illuminates the present management in Austria - with attacks on the then ruling Social Democratic Party - critically. Together with Claus Peymann Bernhard after the premiere dared to face on the stage applause and boos.
Bernard, to his home country bound in love-hate relationship, prohibited the performance of his plays in Austria before his death in 1989 by will. Peymann, to Bernhard bound in a difficult friendship (see Bernhard's play Claus Peymann buys a pair of pants and goes eating with me) feared harm for the author's work, should his plays precisely in his homeland not being shown. First, it was through permission of the executor Peter Fabjan - Bernhard's half-brother - after all, possible the already in the schedule of the Burgtheater included productions to continue. Finally, shortly before the tenth anniversary of the death of Bernard it came to the revival of the Bernhard play Before retirement by the first performance director Peymann. The plays by Bernhard are since then continued on the programme of the Burgtheater and they are regularly newly produced.
In 1993, the rehearsal stage of the Castle theater was opened in the arsenal (architect Gustav Peichl). Since 1999, the Burgtheater has the operation form of a limited corporation.
Directorate Klaus Bachler 1999-2009
Peymann was followed in 1999 by Klaus Bachler as director. He is a trained actor, but was mostly as a cultural manager (director of the Vienna Festival) active. Bachler moved the theater as a cultural event in the foreground and he engaged for this purpose directors such as Luc Bondy, Andrea Breth, Peter Zadek and Martin Kušej.
Were among the unusual "events" of the directorate Bachler
* The Theatre of Orgies and Mysteries by Hermann Nitsch with the performance of 122 Action (2005 )
* The recording of the MTV Unplugged concert with Die Toten Hosen for the music channel MTV (2005, under the title available)
* John Irving's reading from his book at the Burgtheater Until I find you (2006)
* The 431 animatographische (animatographical) Expedition by Christoph Schlingensief and a big event of him under the title of Area 7 - Matthew Sadochrist - An expedition by Christoph Schlingensief (2006).
* Daniel Hoevels cut in Schiller's Mary Stuart accidentally his throat (December 2008). Outpatient care is enough.
Jubilee Year 2005
In October 2005, the Burgtheater celebrated the 50th Anniversary of its reopening with a gala evening and the performance of Grillparzer's King Ottokar's Fortune and End, directed by Martin Kušej that had been performed in August 2005 at the Salzburg Festival as a great success. Michael Maertens (in the role of Rudolf of Habsburg) received the Nestroy Theatre Award for Best Actor for his role in this play. Actor Tobias Moretti was awarded in 2006 for this role with the Gertrude Eysoldt Ring.
Furthermore, there were on 16th October 2005 the open day on which the 82-minute film "burg/private. 82 miniatures" of Sepp Dreissinger was shown for the first time. The film contains one-minute film "Stand portraits" of Castle actors and guest actors who, without saying a word, try to present themselves with a as natural as possible facial expression. Klaus Dermutz wrote a work on the history of the Burgtheater. As a motto of this season served a quotation from Lessing's Minna von Barnhelm: "It's so sad to be happy alone."
The Burgtheater on the Mozart Year 2006
Also the Mozart Year 2006 was at the Burgtheater was remembered. As Mozart's Singspiel Die Entführung aus dem Serail in 1782 in the courtyard of Castle Theatre was premiered came in cooperation with the Vienna State Opera on the occasion of the Vienna Festival in May 2006 a new production (directed by Karin Beier) of this opera on stage.
Directorate Matthias Hartmann since 2009
Since September 2009, Matthias Hartmann is Artistic Director of the Burgtheater. A native of Osnabrück, he directed the stage houses of Bochum and Zurich. With his directors like Alvis Hermanis, Roland Schimmelpfennig, David Bösch, Stefan Bachmann, Stefan Pucher, Michael Thalheimer, came actresses like Dorte Lyssweski, Katharina Lorenz, Sarah Viktoria Frick, Mavie Hoerbiger, Lucas Gregorowicz and Martin Wuttke came permanently to the Burg. Matthias Hartmann himself staged around three premieres per season, about once a year, he staged at the major opera houses. For more internationality and "cross-over", he won the Belgian artist Jan Lauwers and his Need Company as "Artists in Residence" for the Castle, the New York group Nature Theater of Oklahoma show their great episode drama Live and Times of an annual continuation. For the new look - the Burgtheater presents itself without a solid logo with word games around the BURG - the Burgtheater in 2011 was awarded the Cultural Brand of the Year .
French postcard by Éditions AGEP, Marseille. Photo: Louis and Auguste Lumière, 1906.
The Autochrome Lumière was an early color photography process patented in 1903 by the Lumière brothers in France and first marketed in 1907. Autochrome was an additive color "mosaic screen plate" process. It was the principal colour photography process in use before the advent of subtractive colour film in the mid-1930s. Prior to the Lumiere brothers, Louis Ducos du Hauron utilized the separation technique to create colour images on paper with screen plates, producing natural colours through superimposition, which would become the foundation of all commercial colour photography. Descendants of photographer Antoine Lumiere, inventors Louis and Auguste Lumiere utilised Du Hauron's (1869) technique, which had already been improved upon by other inventors such as John Joly (1894) and James William McDonough (1896), making it possible to print photographic images in colour. One of the most broadly used form of colour photography in the early twentieth century, autochrome was recognized for its aesthetic appeal.
Autochrome is an additive color "mosaic screen plate" process. The medium consists of a glass plate coated on one side with a random mosaic of microscopic grains of potato starch dyed red-orange, green, and blue-violet (an unusual but functional variant of the standard red, green, and blue additive colors); the grains of starch act as color filters. Lampblack fills the spaces between grains, and a black-and-white panchromatic silver halide emulsion is coated on top of the filter layer. Unlike ordinary black-and-white plates, the Autochrome was loaded into the camera with the bare glass side facing the lens so that the light passed through the mosaic filter layer before reaching the emulsion. The use of an additional special orange-yellow filter in the camera was required to block ultraviolet light and restrain the effects of violet and blue light, parts of the spectrum to which the emulsion was overly sensitive. Because of the light loss due to all the filtering, Autochrome plates required much longer exposures than black-and-white plates and films, which meant that a tripod or other stand had to be used and that it was not practical to photograph moving subjects.[8] The plate was reversal-processed into a positive transparency — that is, the plate was first developed into a negative image but not "fixed", then the silver forming the negative image was chemically removed, then the remaining silver halide was exposed to light and developed, producing a positive image. The luminance filter (silver halide layer) and the mosaic chrominance filter (the colored potato starch grain layer) remained precisely aligned and were distributed together, so that light was filtered in situ. Each starch grain remained in alignment with the corresponding microscopic area of silver halide emulsion coated over it. When the finished image was viewed by transmitted light, each bit of the silver image acted as a micro-filter, allowing more or less light to pass through the corresponding colored starch grain, recreating the original proportions of the three colors. At normal viewing distances, the light coming through the individual grains blended together in the eye, reconstructing the color of the light photographed through the filter grains.
To create the Autochrome color filter mosaic, a thin glass plate was first coated with a transparent adhesive layer. The dyed starch grains were graded to between 5 and 10 micrometers in size and the three colors were thoroughly intermingled in proportions which made the mixture appear gray to the unaided eye. They were then spread onto the adhesive, creating a layer with approximately 4,000,000 grains per square inch but only one grain thick. The exact means by which significant gaps and overlapping grains were avoided still remains unclear. It was found that the application of extreme pressure would produce a mosaic that more efficiently transmitted light to the emulsion, because the grains would be flattened slightly, making them more transparent, and pressed into more intimate contact with each other, reducing wasted space between them. As it was impractical to apply such pressure to the entire plate all at once, a steamroller approach was used which flattened only one very small area at a time. Lampblack was used to block up the slight spaces that remained. The plate was then coated with shellac to protect the moisture-vulnerable grains and dyes from the water-based gelatin emulsion, which was coated onto the plate after the shellac had dried. The resulting finished plate was cut up into smaller plates of the desired size, which were packaged in boxes of four. Each plate was accompanied by a thin piece of cardboard colored black on the side facing the emulsion. This was to be retained when loading and exposing the plate and served both to protect the delicate emulsion and to inhibit halation. The 1906 U.S. patent describes the process more generally: the grains can be orange, violet, and green, or red, yellow, and blue (or "any number of colors"), optionally with black powder filling the gaps. Experimentations within the early twentieth century provided solutions to many issues, including the addition of screen plates, a yellow filter designed to balance the blue, and adjustments to the size of the silver halide crystals to allow for a broader spectrum of colour and control over the frequency of light.
Because the presence of the mosaic color screen made the finished Autochrome image very dark overall, bright light and special viewing arrangements were needed for satisfactory results. Stereoscopic Autochromes were especially popular, the combined color and depth proving to be a bewitching experience to early 20th Century eyes. Usually of a small size, they were most commonly viewed in a small hand-held box-type stereoscope. Larger, non-stereoscopic plates were most commonly displayed in a diascope, which was a folding case with the Autochrome image and a ground glass diffuser fitted into an opening on one side, and a mirror framed into the other side. The user would place the diascope near a window or other light source so that light passed through the diffuser and the Autochrome, and the resulting back-lit, dark-surrounded image would be viewed in the mirror. Slide projectors, then known as magic lanterns and stereopticons, were a less common but especially effective display technique, more suitable for public exhibitions. Unfortunately, projection required an extremely bright and therefore hot light source (a carbon arc or a 500 watt bulb were typical) and could visibly "fry" the plate if continued for more than two or three minutes, causing serious damage to the color.[10] More than a few surviving Autochromes suffer from such "tanning" and conventional projection is not a recommended means of displaying these irreplaceable images today. However, a projector-like optical system (i.e., using condenser lenses for illumination, with a viewing lens in place of the projection lens), employing daylight (not direct sunlight) for the light source, can produce comparably excellent visual results—although for only one viewer at a time—without the unacceptable hazards of actual projection. The use of a "light box" or similar highly diffused artificial light source for viewing Autochromes, although now nearly universal, is unfortunate, as the heavy scattering of light within and among the several layers of coatings on the plate degrades the color saturation. The slight pinkish tinge caused by colloidal scattering (the effect seen through a glass of water into which a couple of drops of milk have been mixed) is exacerbated, and the use of artificial light—especially fluorescent light—upsets the color rendition of a system which the Lumière Brothers carefully balanced for use with natural daylight.
Autochromes continued to be produced as glass plates into the 1930s, when film-based versions were introduced, first Lumière Filmcolor sheet film in 1931, then Lumicolor roll film in 1933. Although these soon completely replaced glass plate Autochromes, their triumph was short-lived, as Kodak and Agfa soon began to produce multi-layer subtractive color films (Kodachrome and Agfacolor Neu respectively). Nevertheless, the Lumière products had a devoted following, above all in France, and their use persisted long after modern color films had become available. The final version, Alticolor, was introduced in 1952 and discontinued in 1955, marking the end of the nearly fifty-year-long public life of the Autochrome.
Source: Wikipedia.
The Burgtheater at Dr.-Karl -Lueger-Ring (from now on, 2013, Universitätsring) in Vienna is an Austrian Federal Theatre. It is one of the most important stages in Europe and after the Comédie-Française, the second oldest European one, as well as the greatest German speaking theater. The original 'old' Burgtheater at Saint Michael's square was utilized from 1748 until the opening of the new building at the ring in October, 1888. The new house in 1945 burnt down completely as a result of bomb attacks, until the re-opening on 14 October 1955 was the Ronacher serving as temporary quarters. The Burgtheater is considered as Austrian National Theatre.
Throughout its history, the theater was bearing different names, first Imperial-Royal Theater next to the Castle, then to 1918 Imperial-Royal Court-Burgtheater and since then Burgtheater (Castle Theater). Especially in Vienna it is often referred to as "The Castle (Die Burg)", the ensemble members are known as Castle actors (Burgschauspieler).
History
St. Michael's Square with the old K.K. Theatre beside the castle (right) and the Winter Riding School of the Hofburg (left)
The interior of the Old Burgtheater, painted by Gustav Klimt. The people are represented in such detail that the identification is possible.
The 'old' Burgtheater at St. Michael's Square
The original castle theater was set up in a ball house that was built in the lower pleasure gardens of the Imperial Palace of the Roman-German King and later Emperor Ferdinand I in 1540, after the old house 1525 fell victim to a fire. Until the beginning of the 18th Century was played there the Jeu de Paume, a precursor of tennis. On 14 March 1741 finally gave the Empress Maria Theresa, ruling after the death of her father, which had ordered a general suspension of the theater, the "Entrepreneur of the Royal Court Opera" and lessees of 1708 built theater at Kärntnertor (Carinthian gate), Joseph Karl Selliers, permission to change the ballroom into a theater. Simultaneously, a new ball house was built in the immediate vicinity, which todays Ballhausplatz is bearing its name.
In 1748, the newly designed "theater next to the castle" was opened. 1756 major renovations were made, inter alia, a new rear wall was built. The Auditorium of the Old Burgtheater was still a solid timber construction and took about 1200 guests. The imperial family could reach her royal box directly from the imperial quarters, the Burgtheater structurally being connected with them. At the old venue at Saint Michael's place were, inter alia, several works of Christoph Willibald Gluck, Ludwig van Beethoven, Wolfgang Amadeus Mozart as well as Franz Grillparzer premiered .
On 17 February 1776, Emperor Joseph II declared the theater to the German National Theatre (Teutsches Nationaltheater). It was he who ordered by decree that the stage plays should not deal with sad events for not bring the Imperial audience in a bad mood. Many theater plays for this reason had to be changed and provided with a Vienna Final (Happy End), such as Romeo and Juliet or Hamlet. From 1794 on, the theater was bearing the name K.K. Court Theatre next to the castle.
1798 the poet August von Kotzebue was appointed as head of the Burgtheater, but after discussions with the actors he left Vienna in 1799. Under German director Joseph Schreyvogel was introduced German instead of French and Italian as a new stage language.
On 12 October 1888 took place the last performance in the old house. The Burgtheater ensemble moved to the new venue at the Ring. The Old Burgtheater had to give way to the completion of Saint Michael's tract of Hofburg. The plans to this end had been drawn almost 200 years before the demolition of the old Burgtheater by Joseph Emanuel Fischer von Erlach.
The "new" K.K. Court Theatre (as the inscription reads today) at the Ring opposite the Town Hall, opened on 14 October 1888 with Grillparzer's Esther and Schiller's Wallenstein's Camp, was designed in neo-Baroque style by Gottfried Semper (plan) and Karl Freiherr von Hasenauer (facade), who had already designed the Imperial Forum in Vienna together. Construction began on 16 December 1874 and followed through 14 years, in which the architects quarreled. Already in 1876 Semper withdrew due to health problems to Rome and had Hasenauer realized his ideas alone, who in the dispute of the architects stood up for a mainly splendid designed grand lodges theater.
However, created the famous Viennese painter Gustav Klimt and his brother Ernst Klimt and Franz Matsch 1886-1888 the ceiling paintings in the two stairwells of the new theater. The three took over this task after similar commissioned work in the city theaters of Fiume and Karlovy Vary and in the Bucharest National Theatre. In the grand staircase on the side facing the café Landtmann of the Burgtheater (Archduke stairs) reproduced Gustav Klimt the artists of the ancient theater in Taormina on Sicily, in the stairwell on the "People's Garden"-side (Kaiserstiege, because it was reserved for the emperor) the London Globe Theatre and the final scene from William Shakespeare's "Romeo and Juliet". Above the entrance to the auditorium is Molière's The Imaginary Invalid to discover. In the background the painter immortalized himself in the company of his two colleagues. Emperor Franz Joseph I liked the ceiling paintings so much that he gave the members of the company of artists of Klimt the Golden Cross of Merit.
The new building resembles externally the Dresden Semper Opera, but even more, due to the for the two theaters absolutely atypical cross wing with the ceremonial stairs, Semper's Munich project from the years 1865/1866 for a Richard Wagner Festspielhaus above the Isar. Above the middle section there is a loggia, which is framed by two side wings, and is divided from a stage house with a gable roof and auditorium with a tent roof. Above the center house there decorates a statue of Apollo the facade, throning between the Muses of drama and tragedy. Above the main entrances are located friezes with Bacchus and Ariadne. At the exterior facade round about, portrait busts of the poets Calderon, Shakespeare, Moliere, Schiller, Goethe, Lessing, Halm, Grillparzer, and Hebbel can be seen. The masks which also can be seen here are indicating the ancient theater, furthermore adorn allegorical representations the side wings: love, hate, humility, lust, selfishness, and heroism. Although the theater since 1919 is bearing the name of Burgtheater, the old inscription KK Hofburgtheater over the main entrance still exists. Some pictures of the old gallery of portraits have been hung up in the new building and can be seen still today - but these images were originally smaller, they had to be "extended" to make them work better in high space. The points of these "supplements" are visible as fine lines on the canvas.
The Burgtheater was initially well received by Viennese people due to its magnificent appearance and technical innovations such as electric lighting, but soon criticism because of the poor acoustics was increasing. Finally, in 1897 the auditorium was rebuilt to reduce the acoustic problems. The new theater was an important meeting place of social life and soon it was situated among the "sanctuaries" of Viennese people. In November 1918, the supervision over the theater was transferred from the High Steward of the emperor to the new state of German Austria.
1922/1923 the Academy Theatre was opened as a chamber play stage of the Burgtheater. On 8th May 1925, the Burgtheater went into Austria's criminal history, as here Mentscha Karnitschewa perpetrated a revolver assassination on Todor Panitza.
The Burgtheater in time of National Socialism
The National Socialist ideas also left traces in the history of the Burgtheater. In 1939 appeared in Adolf Luser Verlag the strongly anti-Semitic characterized book of theater scientist Heinz Kindermann "The Burgtheater. Heritage and mission of a national theater", in which he, among other things, analyzed the "Jewish influence "on the Burgtheater. On 14 October 1938 was on the occasion of the 50th anniversary of the opening of the Burgtheater a Don Carlos production of Karl-Heinz Stroux shown that served Hitler's ideology. The role of the Marquis of Posa played the same Ewald Balser, who in a different Don Carlos production a year earlier (by Heinz Hilpert) at the Deutsches Theater in the same role with the sentence in direction of Joseph Goebbels box vociferated: "just give freedom of thought". The actor and director Lothar Müthel, who was director of the Burgtheater between 1939 and 1945, staged 1943 the Merchant of Venice, in which Werner Kraus the Jew Shylock clearly anti-Semitic represented. The same director staged after the war Lessing's parable Nathan the Wise. Adolf Hitler himself visited during the Nazi regime the Burgtheater only once (1938), and later he refused in pure fear of an assassination.
For actors and theater staff who were classified according to the Reich Citizenship Law of 1935 as "Jews ", were quickly imposed stage bans, within a few days, they were on leave, fired or arrested. The Burgtheater ensemble between 1938 and 1945 did not put up significant resistance against the Nazi ideology, the repertoire was heavily censored, only a few joined the Resistance, as Judith Holzmeister (then also at the People's Theatre engaged) or the actor Fritz Lehmann. Although Jewish members of the ensemble indeed have been helped to emigrate, was still an actor, Fritz Strassny, taken to a concentration camp and murdered there.
The Burgtheater at the end of the war and after the Second World War
In summer 1944, the Burgtheater had to be closed because of the decreed general theater suspension. From 1 April 1945, as the Red Army approached Vienna, camped a military unit in the house, a portion was used as an arsenal. In a bomb attack the house at the Ring was damaged and burned down on 12th April 1945 completely. Auditorium and stage were useless, only the steel structure remained. The ceiling paintings and part of the lobby were almost undamaged.
The Soviet occupying power expected from Viennese City Councillor Viktor Matejka to launch Vienna's cultural life as soon as possible again. The council summoned on 23 April (a state government did not yet exist) a meeting of all Viennese cultural workers into the Town Hall. Result of the discussions was that in late April 1945 eight cinemas and four theaters took up the operation again, including the Burgtheater. The house took over the Ronacher Theater, which was understood by many castle actors as "exile" as a temporary home (and remained there to 1955). This venue chose the newly appointed director Raoul Aslan, who championed particularly active.
The first performance after the Second World War was on 30 April 1945 Sappho by Franz Grillparzer directed by Adolf Rott from 1943 with Maria Eis in the title role. Also other productions from the Nazi era were resumed. With Paul Hoerbiger, a few days ago as Nazi prisoner still in mortal danger, was shown the play of Nestroy Mädl (Girlie) from the suburbs. The Academy Theatre could be played (the first performance was on 19 April 1945 Hedda Gabler, a production of Rott from the year 1941) and also in the ball room (Redoutensaal) at the Imperial Palace took place performances. Aslan the Ronacher in the summer had rebuilt because the stage was too small for classical performances. On 25 September 1945, Schiller's Maid of Orleans could be played on the enlarged stage.
The first new productions are associated with the name of Lothar Müthel: Everyone and Nathan the Wise, in both Raoul Aslan played the main role. The staging of The Merchant of Venice by Müthel in Nazi times seemed to have been fallen into oblivion.
Great pleasure gave the public the return of the in 1938 from the ensemble expelled Else Wohlgemuth on stage. She performaed after seven years in exile in December 1945 in Clare Biharys The other mother in the Academy Theater. 1951 opened the Burgtheater its doors for the first time, but only the left wing, where the celebrations on the 175th anniversary of the theater took place.
1948, a competition for the reconstruction was tendered: Josef Gielen, who was then director, first tended to support the design of ex aequo-ranked Otto Niedermoser, according to which the house was to be rebuilt into a modern gallery theater. Finally, he agreed but then for the project by Michael Engelhardt, whose plan was conservative but also cost effective. The character of the lodges theater was largely taken into account and maintained, the central royal box but has been replaced by two balconies, and with a new slanted ceiling construction in the audience was the acoustics, the shortcoming of the house, improved significantly.
On 14 October 1955 was happening under Adolf Rott the reopening of the restored house at the Ring. For this occasion Mozart's A Little Night Music was played. On 15 and on 16 October it was followed by the first performance (for reasons of space as a double premiere) in the restored theater: King Ottokar's Fortune and End of Franz Grillparzer, staged by Adolf Rott. A few months after the signing of the Austrian State Treaty was the choice of this play, which the beginning of Habsburg rule in Austria makes a subject of discussion and Ottokar of Horneck's eulogy on Austria (... it's a good country / Well worth that a prince bow to it! / where have you yet seen the same?... ) contains highly symbolic. Rott and under his successors Ernst Haeusserman and Gerhard Klingenberg the classic Burgtheater style and the Burgtheater German for German theaters were finally pointing the way .
In the 1950s and 1960s, the Burgtheater participated (with other well-known theaters in Vienna) on the so-called Brecht boycott.
Gerhard Klingenberg internationalized the Burgtheater, he invited renowned stage directors such as Dieter Dorn, Peter Hall, Luca Ronconi, Giorgio Strehler, Roberto Guicciardini and Otomar Krejča. Klingenberg also enabled the castle debuts of Claus Peymann and Thomas Bernhard (1974 world premiere of The Hunting Party). Bernhard was as a successor of Klingenberg mentioned, but eventually was appointed Achim Benning, whereupon the writer with the text "The theatrical shack on the ring (how I should become the director of the Burgtheater)" answered.
Benning, the first ensemble representative of the Burgtheater which was appointed director, continued Klingenberg's way of Europeanization by other means, brought directors such as Adolf Dresen, Manfred Wekwerth or Thomas Langhoff to Vienna, looked with performances of plays of Vaclav Havel to the then politically separated East and took the the public taste more into consideration.
Directorate Claus Peymann 1986-1999
Under the by short-term Minister of Education Helmut Zilk brought to Vienna Claus Peymann, director from 1986 to 1999, there was further modernization of the programme and staging styles. Moreover Peymann was never at a loss for critical contributions in the public, a hitherto unusual attitude for Burgtheater directors. Therefore, he and his program within sections of the audience met with rejection. The greatest theater scandal in Vienna since 1945 occurred in 1988 concerning the premiere of Thomas Bernhard's Heldenplatz (Place of the Heroes) drama which was fiercly fought by conservative politicians and zealots. The play deals with the Vergangenheitsbewältigung (process of coming to terms with the past) and illuminates the present management in Austria - with attacks on the then ruling Social Democratic Party - critically. Together with Claus Peymann Bernhard after the premiere dared to face on the stage applause and boos.
Bernard, to his home country bound in love-hate relationship, prohibited the performance of his plays in Austria before his death in 1989 by will. Peymann, to Bernhard bound in a difficult friendship (see Bernhard's play Claus Peymann buys a pair of pants and goes eating with me) feared harm for the author's work, should his plays precisely in his homeland not being shown. First, it was through permission of the executor Peter Fabjan - Bernhard's half-brother - after all, possible the already in the schedule of the Burgtheater included productions to continue. Finally, shortly before the tenth anniversary of the death of Bernard it came to the revival of the Bernhard play Before retirement by the first performance director Peymann. The plays by Bernhard are since then continued on the programme of the Burgtheater and they are regularly newly produced.
In 1993, the rehearsal stage of the Castle theater was opened in the arsenal (architect Gustav Peichl). Since 1999, the Burgtheater has the operation form of a limited corporation.
Directorate Klaus Bachler 1999-2009
Peymann was followed in 1999 by Klaus Bachler as director. He is a trained actor, but was mostly as a cultural manager (director of the Vienna Festival) active. Bachler moved the theater as a cultural event in the foreground and he engaged for this purpose directors such as Luc Bondy, Andrea Breth, Peter Zadek and Martin Kušej.
Were among the unusual "events" of the directorate Bachler
* The Theatre of Orgies and Mysteries by Hermann Nitsch with the performance of 122 Action (2005 )
* The recording of the MTV Unplugged concert with Die Toten Hosen for the music channel MTV (2005, under the title available)
* John Irving's reading from his book at the Burgtheater Until I find you (2006)
* The 431 animatographische (animatographical) Expedition by Christoph Schlingensief and a big event of him under the title of Area 7 - Matthew Sadochrist - An expedition by Christoph Schlingensief (2006).
* Daniel Hoevels cut in Schiller's Mary Stuart accidentally his throat (December 2008). Outpatient care is enough.
Jubilee Year 2005
In October 2005, the Burgtheater celebrated the 50th Anniversary of its reopening with a gala evening and the performance of Grillparzer's King Ottokar's Fortune and End, directed by Martin Kušej that had been performed in August 2005 at the Salzburg Festival as a great success. Michael Maertens (in the role of Rudolf of Habsburg) received the Nestroy Theatre Award for Best Actor for his role in this play. Actor Tobias Moretti was awarded in 2006 for this role with the Gertrude Eysoldt Ring.
Furthermore, there were on 16th October 2005 the open day on which the 82-minute film "burg/private. 82 miniatures" of Sepp Dreissinger was shown for the first time. The film contains one-minute film "Stand portraits" of Castle actors and guest actors who, without saying a word, try to present themselves with a as natural as possible facial expression. Klaus Dermutz wrote a work on the history of the Burgtheater. As a motto of this season served a quotation from Lessing's Minna von Barnhelm: "It's so sad to be happy alone."
The Burgtheater on the Mozart Year 2006
Also the Mozart Year 2006 was at the Burgtheater was remembered. As Mozart's Singspiel Die Entführung aus dem Serail in 1782 in the courtyard of Castle Theatre was premiered came in cooperation with the Vienna State Opera on the occasion of the Vienna Festival in May 2006 a new production (directed by Karin Beier) of this opera on stage.
Directorate Matthias Hartmann since 2009
From September 2009 to 2014, Matthias Hartmann was Artistic Director of the Burgtheater. A native of Osnabrück, he directed the stage houses of Bochum and Zurich. With his directors like Alvis Hermanis, Roland Schimmelpfennig, David Bösch, Stefan Bachmann, Stefan Pucher, Michael Thalheimer, came actresses like Dorte Lyssweski, Katharina Lorenz, Sarah Viktoria Frick, Mavie Hoerbiger, Lucas Gregorowicz and Martin Wuttke came permanently to the Burg. Matthias Hartmann himself staged around three premieres per season, about once a year, he staged at the major opera houses. For more internationality and "cross-over", he won the Belgian artist Jan Lauwers and his Need Company as "Artists in Residence" for the Castle, the New York group Nature Theater of Oklahoma show their great episode drama Live and Times of an annual continuation. For the new look - the Burgtheater presents itself without a solid logo with word games around the BURG - the Burgtheater in 2011 was awarded the Cultural Brand of the Year .
Since 2014, Karin Bergmann is the commander in chief.
Utilizing technology tested in the Amythar prototype and numerous improvements to existing N.H.E.C. components, the Shadow Spirit represents the greatest achievement of Xerix Industries to date.
After approximately two years from initial concept to physical model, I have finally achieved a finalized design that just needs a few more details. I know I will fiddle with a few sections in the future, but I wanted to showcase the realization of a concept that began with a simple sketch. I will be posting more images of the full interior and crew in the weeks to come. I wanted to make a spacecraft that would follow the laws of physics more correctly than a stereotypical star wars ship. I added heat exhaust vents, range finders, a motion tracker coupled with an advanced computer for safer navigation, and numerous maneuvering jets underneath to make smooth course corrections. The bottom still needs some work though.
Koziar's Christmas Village is a seasonal attraction located in Jefferson Township, near Bernville, Berks County, Pennsylvania, U.S.A., approximately 15 miles (24 km) northwest of Reading. Christmas Village utilizes approximately one half million Christmas lights and other decorative effects in a presentation that has repeatedly been listed among the top tourist attractions in Pennsylvania and the top Christmas displays in the United States.
The Christmas Village property was originally known as Spring Lake Dairy Farm, a working dairy farm. William M. Koziar began decorating his rural property for Christmas in 1948. The display was created for the enjoyment of Koziar's wife, Grace, and four children and initially centered on the house and barn. However, the display became increasingly elaborate and grew to incorporate the lake, walkways, trees, and fences. Over time the private display became a popular local attraction, known as "The Christmas House," and traffic on the nearby road was sometimes snarled by passersby stopping to view the display. Eventually, visitors were admitted to the premises and Koziar paved a former wheat field to provide parking. Initially, the dairy farm remained active, and the Koziars had to wait until after the cows were milked to turn on the lights, as there was not enough power for the milking machines and the lights to operate simultaneously. Many of the dioramas are housed in former chicken coops and display toys, clothes and other belongs of the Koziars' children and grandchildren. In 2008 Koziar's Christmas Village celebrated its sixtieth anniversary. It remains a family-owned attraction, currently operated by the Koziars' daughters, and several current employees are second- and third-generation associates.
Christmas Village features the elaborately illuminated home and barn of the Koziar family, as well as numerous smaller buildings. Upon entrance, visitors are greeted by costumed characters Rudolph, Frosty, and the Village's own Buddy the Bear. A marked pathway leads visitors among the illuminated buildings and other displays. Children may visit Santa Claus at his headquarters on Santa Claus Lane. There are several large dioramas depicting scenes such as Christmas Beneath the Sea, Christmas in the Jungle, Santa's Post Office, and Christmas in Other Lands. There are a number of displays featuring cut-out representations of characters from popular comic strips, animated films and fairy tales, as well as manger scenes, presentations of the biblical story of the Nativity, and tellings of seasonal stories such as A Christmas Carol and The Nutcracker. The Village also includes a recreation of the Valley Forge encampment and a G gauge outdoor train layout that encompasses most of the barnyard. The "Kissing Bridge" has been the site of several marriage proposals, engagements and weddings. In addition, there are several indoor features, including an extensive H0 scale model train layout and sales area, as well as shops selling souvenirs, Christmas decorations, refreshments, and other seasonal items.
Perhaps the most dramatic feature of the Village is the first glimpse one sees of the display. Most visitors approach the property from the east, via Christmas Village Road. Being farm country the surrounding area is sparsely inhabited and, after dark, sparsely lit. The terrain blocks the view of the Village until the road crests a hill just a few hundred feet to the east of the display, at which point the entire Village is suddenly visible, reflected in the lake. As of late 2010 the Christmas Village website features a virtual recreation of this experience as a part of its home page.
Christmas Village has been named Best Outdoor Christmas Display in the World by Display World magazine. It has also been given the "Award of Excellence" by the Pennsylvania Travel Council as a top travel attraction in the state. A twilight image of Christmas Village was used as jacket art for the book Christmas in America: A Photographic Celebration of the Holiday Season by Peter Guttman, published in 2007 by Skyhorse Publishing and now in its second edition. Christmas Village has been featured frequently by local media, as well as by national and international outlets.
Information from: en.wikipedia.org/wiki/Koziar%27s_Christmas_Village
The Messerschmitt Me 323 "Giagnt" (Giant) was a German military transport aircraft utilized in the latter years of World War II.
Information provided by Wikipedia:
By September 1942, Me 323s were being delivered for use in the Tunisian campaign, and entered service in the Mediterranean theater in November 1942. The high rate of loss among Axis shipping had made necessary a huge airlift of equipment across the Mediterranean to keep Rommel's Afrika Korps supplied.
On 22 April 1943, a formation of 27 fully loaded Me 323s was being escorted across the Sicilian Straits by Bf 109s of JG 27 when it was intercepted by seven squadrons of Spitfires and P-40s. Twenty one of the Me 323s were lost while [4] three of the P-40s were shot down by the escorts.[5]
In terms of aircraft design, the Me 323 was very resilient, and could absorb a huge amount of enemy fire, unless loaded with barrels of fuel – the Afrika Korps ' nicknames of Leukoplastbomber ("Elastoplast bomber") or even more derisively as the "adhesive tape bomber", were somewhat unfair.[citation needed] The Me 323 was something of a "sitting duck", being such a slow and large aircraft. However, no transport aircraft can ever be expected to survive without something close to air superiority, and it is believed that no Me 323s survived in service beyond the summer of 1944.
A total of 198[6][7] Me 323s were built before production ceased in April 1944. There were several production versions, beginning with the D-1. Later D- and E- versions differed in the choice of power plant and in defensive armament, with improvements in structural strength, total cargo load and fuel capacity also being implemented. Nonetheless, the Me 323 remained significantly underpowered. There was a proposal to install six BMW 801 radials, but this never came to pass. The Me 323 was also a short-range aircraft, with a typical range (loaded) of 1,000–1,200 km (620–750 mi). Despite this, the limited numbers of Me 323s in service were an invaluable asset to the Germans, and saw intensive use.
Utilizing my christmas presents from my sister. And my three hands.
It's G.I.R. But a cat. Because catz r cy00te
Our mission is to utilize USS Hornet and the collections, exhibitions and educational programming to promote awareness and understanding of history, science, technology, and service. The might of an aircraft carrier lies in its ability to quickly move about the world’s oceans, projecting power whenever and wherever it is needed. The heart of a carrier’s combat strength is its aircraft; her Air Groups provided Hornet’s lethal sting. Hornet’s success was dependent on the capabilities of highly trained pilots and aircrews and the specialized aircraft that operated from her flight deck.
In World War II, her air groups consisted of a fighter (VF) squadron, a bombing (VB) squadron and a torpedo (VT) squadron. During the 1950s as naval warfare technology evolved, so too did the complexity and specialty of carrier-based aircraft. Joining the classic fighter and attack aircraft were electronic/early warning, photo-reconnaissance, and anti-submarine warfare aircraft. Dual-role aircraft also provided aerial tanking and limited cargo capabilities and helicopters proved essential to carrier operations which included search and rescue missions.
One shot SOOC.
Want more? See my new set, "Drawing with Light – III:"
www.flickr.com/photos/motorpsiclist/sets/72157633369556456/
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and my previous kinetic sets, "Drawing with Light:"
www.flickr.com/photos/motorpsiclist/sets/72157630589237982/
and "Drawing with Light – II:"
www.flickr.com/photos/motorpsiclist/sets/72157632798486060/
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Kinetic: Relating to, caused by, or producing motion.
These are called “Kinetic” photographs because there is motion, energy, and movement involved, specifically my and the camera’s movements.
I choose a light source and/or subject, set my camera for a long exposure (typically around 4 seconds), focus on my subject and push the shutter button. When the shutter opens I move the camera around with my hands...large, sweeping, dramatic movements. And then I will literally throw the camera several feet up into the air, most times imparting a spinning or whirling motion to it as I hurl it upward. I may throw the camera several times and also utilize hand-held motion several times in one photo. None of these are Photoshopped, layered, or a composite photo...what you see occurs in one shot, one take.
Aren’t I afraid that I will drop and break my camera? For regular followers of my photostream and this series you will know that I have already done so. This little camera has been dropped many times, and broken once when dropped on concrete outside. It still functions...not so well for regular photographs, but superbly for more kinetic work.
To read more about Kinetic Photography click the Wikipedia link below:
en.wikipedia.org/wiki/Kinetic_photography
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Albeit supremely risky this is one of my favorite ways to produce abstract photographs.
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My photographs and videos and any derivative works are my private property and are copyright © by me, John Russell (aka "Zoom Lens") and ALL my rights, including my exclusive rights, are reserved and protected by United States Copyright Laws and International Copyright Laws.
This photo is NOT authorized for use on blogs; pin boards such as Pinterest; Tumblr; Facebook; or any other use without my specific written permission.
ANY use without my permission in writing is forbidden by law.
The first thought that pops in the human minds regarding the rise in AI is the betterment of human life. However, the rise of artificial intelligence has given also the rise to the need for EQ. And if both go hand in hand, it could lead to great successes. It is quite exciting to consider how Artificial Intelligence could be utilized to asses and enhance EQ. The future generation models of EQ with the help of artificial intelligence could prove to be highly beneficial.
Rarely descends from orbit, preferring instead to utilize its high-power energy rifle to repress foes on the surface below. Although it almost never has to use them, it is skilled with a pair of durasteel blade as well.
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So, uh... white lego model.... on a white background. Yeeeeeah.
Koziar's Christmas Village is a seasonal attraction located in Jefferson Township, near Bernville, Berks County, Pennsylvania, U.S.A., approximately 15 miles (24 km) northwest of Reading. Christmas Village utilizes approximately one half million Christmas lights and other decorative effects in a presentation that has repeatedly been listed among the top tourist attractions in Pennsylvania and the top Christmas displays in the United States.
The Christmas Village property was originally known as Spring Lake Dairy Farm, a working dairy farm. William M. Koziar began decorating his rural property for Christmas in 1948. The display was created for the enjoyment of Koziar's wife, Grace, and four children and initially centered on the house and barn. However, the display became increasingly elaborate and grew to incorporate the lake, walkways, trees, and fences. Over time the private display became a popular local attraction, known as "The Christmas House," and traffic on the nearby road was sometimes snarled by passersby stopping to view the display. Eventually, visitors were admitted to the premises and Koziar paved a former wheat field to provide parking. Initially, the dairy farm remained active, and the Koziars had to wait until after the cows were milked to turn on the lights, as there was not enough power for the milking machines and the lights to operate simultaneously. Many of the dioramas are housed in former chicken coops and display toys, clothes and other belongs of the Koziars' children and grandchildren. In 2008 Koziar's Christmas Village celebrated its sixtieth anniversary. It remains a family-owned attraction, currently operated by the Koziars' daughters, and several current employees are second- and third-generation associates.
Christmas Village features the elaborately illuminated home and barn of the Koziar family, as well as numerous smaller buildings. Upon entrance, visitors are greeted by costumed characters Rudolph, Frosty, and the Village's own Buddy the Bear. A marked pathway leads visitors among the illuminated buildings and other displays. Children may visit Santa Claus at his headquarters on Santa Claus Lane. There are several large dioramas depicting scenes such as Christmas Beneath the Sea, Christmas in the Jungle, Santa's Post Office, and Christmas in Other Lands. There are a number of displays featuring cut-out representations of characters from popular comic strips, animated films and fairy tales, as well as manger scenes, presentations of the biblical story of the Nativity, and tellings of seasonal stories such as A Christmas Carol and The Nutcracker. The Village also includes a recreation of the Valley Forge encampment and a G gauge outdoor train layout that encompasses most of the barnyard. The "Kissing Bridge" has been the site of several marriage proposals, engagements and weddings. In addition, there are several indoor features, including an extensive H0 scale model train layout and sales area, as well as shops selling souvenirs, Christmas decorations, refreshments, and other seasonal items.
Perhaps the most dramatic feature of the Village is the first glimpse one sees of the display. Most visitors approach the property from the east, via Christmas Village Road. Being farm country the surrounding area is sparsely inhabited and, after dark, sparsely lit. The terrain blocks the view of the Village until the road crests a hill just a few hundred feet to the east of the display, at which point the entire Village is suddenly visible, reflected in the lake. As of late 2010 the Christmas Village website features a virtual recreation of this experience as a part of its home page.
Christmas Village has been named Best Outdoor Christmas Display in the World by Display World magazine. It has also been given the "Award of Excellence" by the Pennsylvania Travel Council as a top travel attraction in the state. A twilight image of Christmas Village was used as jacket art for the book Christmas in America: A Photographic Celebration of the Holiday Season by Peter Guttman, published in 2007 by Skyhorse Publishing and now in its second edition. Christmas Village has been featured frequently by local media, as well as by national and international outlets.
Information from: en.wikipedia.org/wiki/Koziar%27s_Christmas_Village
This image came as a result of trying to utilize my portrait lens in a new way.
Typically, the 85mm lens is used to get some really nice bokeh in the background when taking portraits, but I was able to get a nice focus on the buildings a few blocks away.
During post editing, I had a few ways that I could go with this image. The colors were nicely captured and there really wasn't much I had to do to a great image. However, I added, what is now becoming my go to color grading option -- an orange and blue enhancer.
Hopefully there will be more beautiful sights like these for humanity to enjoy
m.youtube.com/watch?v=uZ3YbwrXmkc
The Masquerade X-1 Nightwing is one of the true legends of aviation. Designed as a race plane, it first saw combat when utilized as a high speed scout aircraft aboard the battlecruiser and pirate ship Jackson's Revenge, known to all as the Whispering Mare, in the late 20's. When the great conspiracy unraveled and the aircraft designs were acquired by Skymaster Aviation, it's career as a luxury item began. When it's descendant, the F-5 Thunder was introduced in 1934, it broke the world speed record, and again in 1939. Up until WW2 it and it's many improvements secured the King's position in the air sports industry, with some special models going on to win three Schneider Trophies. The latest of the line, the F-30 Daredevil (Waagduiwel in Afrikaans), also saw some combat in WW2 when the desperate Confederacy deployed everything it could lay it's hands on to forestall the advance of the Republikan Army, in the Civil War of Suid Afrika. Although improvised, they had a degree of success. Even the high speed piston fighter aircraft of the late 40's had difficulty with keeping pace with the lightning-quick armed racers that soon earned a reputation as surprisingly fearsome combatants. There was even an upgrade package to improve the aircraft's strength to better suit this role. By the end of the war and with Confederate defeat, there were a surprising number of these aircraft lying around all over the countryside, and, to the alarm of the new Wêreldryk, very few of them were interned at the scrapyard as per Imperiaal decree.
With more of the civilian models being modified each year, the Daredevil has a legendary reputation for being used by rebel and guerrilla movements worldwide.
Skymaster Daredevil:
Payload: 4 hardpoints +1
Agility: Wow! +1
Range: 1000km +0
Speed: 820km/h -1
Perks:
Easy flyer +1
Low maintenance +1
Good visibility +1
Quirks:
Improvised -4 (brings cost down to 1 shekel)
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As you can see it's been armed with two heavy machine guns, two rocket pods, and two missiles, but the armament on the four hardpoints can vary hugely.
It's also hilariously cheap.
And if you're a rebel group, NPC, or just really short on cash, ask for free production rights.
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Updated version of this, my first LDD plane I built myself: www.flickr.com/photos/127366867@N03/25256780923/in/datepo...
Utilizing light bending techniques that don't involve a computer (except for the part of imaging. And recoloring. Oh. But otherwise, it's an image that utilizes no GMOs.). ; > )
Okay, physics may play a part here....
Imagination is the process of harnessing and utilizing the creative power of the mind. Imagination resides in the boundless realm of the mind where you can travel anywhere at the speed of thought.
Imagination keeps you relive your triumphs and successes – when you did something you weren’t sure you could do. Who says the great moments have to be once-in-a-lifetime events? You can replay and relive them as often as you like, just as you enjoy repeatedly listening to your favorite music or watching your favorite movies or eating your favorite foods. Relive the joy of the vacation, the promotion, the baby’s first steps in your imagination and you will attract even more good times to cherish.
As you charge your imagination with emotion, your mental picture will attract its physical equivalent. Vividly think about what you want and then see it clearly in your imagination. The power of imagination speeds up the process from desire to manifestation. As you experience in your imagination what you wish to experience in your life, you will soon be living the life of your dreams.
So, Whats in your imagination now?
Taken: Overlooking at Kach Gali, toward Ansu Lake, from the back of Legendary Lake Saif Ul Maluk.
The most interesting thing is: The elder people of the area who narrate medieval story of Prince Saif ul Maluk in a very catching way to the visitors who listen to them intently.
Facebook:
www.facebook.com/rhyspopephotography
Twitter:
25 minute exposure - Please forgive the noise...
I have been to this tower before with Edwin to grab some trail shots, but it was early and a full moon last night. I had some time after dinner last night, so on the way home I decided to have another crack at it...
A star trail is a type of photograph that utilizes long-exposure times to capture the apparent motion of stars in the night sky due to the rotation of the Earth. A star trail photograph shows individual stars as streaks across the image, with longer exposures resulting in longer streaks.
Typical exposure times for a star trail range from 15 minutes to several hours, requiring a 'bulb' setting on the camera to open the shutter for a longer period than is normal.
Star trails have been used by professional astronomers to measure the quality of observing locations for major telescopes.
Guemes Channel. Dakota Creek Industries. (DCI)
Delivery: November 2017
"This US flagged Amendment 80 replacement vessel designed for Fishermen’s Finest by Skipsteknisk AS (ST-116XL) specifically for catching and producing frozen at sea white fish products, groundfish, including yellow and rock sole species. Operations will be the North Pacific Gulf of Alaska, Chukchi Sea and Bering Sea."
dakotacreek.com/project/fishermens-finest-trawler/
"The Vessel joins 6 other ST-116 design trawler (ST116 Class), operating around the world and will be the first ST-116XL, and first to operate in the United States. The Vessel will be powered by a MAN 8L32/44CR diesel engine, utilizing the latest Common Rail technology."
NS C13 going through Steubenville OH and then using the wye as well as C17 coming back from WV to shove their train into the yard in Mingo Junction
Pennington County Jail Inmate
These hinged maximum security cuffs feature a pick resistant wafer lock. When double locked, these are the worlds most difficult cuffs to pick. Utilizing a wafer lock that requires a separate special key, the HSS9 cannot be opened with any other handcuff key. Not even other HSS9 keys.
This pair of damselflies was in love and were roaming in air when they caught our attention.
They have very weak flight and normally go with the wind.
They had rested on this leaf and we got ready for some action shots. I chose to shoot from this side to utilize the backlight to add drama here.
Also, the black background is achieved when a fellow photographer with dark color trouser was shooting from other side.
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The Rabbis taught: Four [Sages] entered the Pardes [literally "the orchard."]. Rashi explains that they ascended to heaven by utilizing the [Divine] Name [i.e., they achieved a spiritual elevation through intense meditation on G‑d's Name] (Tosafot, ad loc). They were Ben Azzai, Ben Zoma, Acher [Elisha ben Avuya, called Acher— the other one — because of what happened to him after he entered the Pardes] and Rabbi Akiva. Rabbi Akiva said to them [prior to their ascension]: "When you come to the place of pure marble stones, do not say, 'Water! Water!' for it is said, 'He who speaks untruths shall not stand before My eyes' (Psalms 101:7)." Ben Azzai gazed [at the Divine Presence - Rashi] and died. Regarding him the verse states, "Precious in the eyes of G‑d is the death of His pious ones" (Psalms 116:15). Ben Zoma gazed and was harmed [he lost his sanity — Rashi]. Regarding him the verse states, "Did you find honey? Eat only as much as you need, lest you be overfilled and vomit it up" (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace. Ramak now cites the Tikunei Zohar which adds some details not mentioned in the Talmud. The ancient Saba [an old man] stood up and said [to Rabbi Shimon bar Yochai], "Rabbi, Rabbi! What is the meaning of what Rabbi Akiva said to his students, "When you come to the place of pure marble stones, do not say, 'Water! Water!' lest you place yourselves in danger, for it is said, 'He who speaks untruths shall not stand before My eyes.' But it is written, "There shall be a firmament between the waters and it shall separate between water [above the firmament] and water [below the firmament]" (Genesis 1:6). Since the Torah describes the division of the waters in to upper and lower, why should it be problematic to mention this division? Furthermore, since there are [in fact] upper and lower waters, why did Rabbi Akiva warn them, "do not say, 'Water! Water!'"
The Holy Lamp [a title accorded to Rabbi Shimon bar Yochai] replied, "Saba, it is proper that you reveal this secret that the chevraya [Rabbi Shimon's circle of disciples] have not grasped clearly." The ancient Saba answered, "Rabbi, Rabbi, Holy Lamp. Surely the pure marble stones are the letter yud — one the upper yud of the letter aleph, and one the lower yud of the letter aleph [an aleph in script is formed by an upright yud at the top to the right, and an upside-down yud at the bottom to the left, joined by a vav, the diagonal line between them]. Here there is no spiritual impurity; only pure marble stones, and so there is no separation between one water and the other; they form a single unity from the aspect of the Tree of Life, which is the vav in the midst of the letter aleph. In this regard it states, "[lest he put forth his hand] and if he take of the Tree of Life [and eat and live forever]…(Gen. 3:22) Ramak now begins to analyze these passages. The meaning of Rabbi Akiva's exhortation is that the Sages should not declare that there are two types of water. Since there are not [two types of water] one would be causing a separation. This is the meaning of "do not say, 'water, water'" — do not say that there are two types of water, lest you endanger yourself because of the sin of separation. For this reason the old man asked two questions, both of which are real questions: "There shall be a firmament between the waters and it shall separate…" (Genesis 1:6). Thus there are two types of water and a separation between them. In this case, does it not appear to be permissible to refer to two types of water? Even more problematic is that the Torah itself states, "It shall separate between water and water" — the water above the firmament and the water below the firmament. This is a complete separation. The marble stones represent the letter yud. The old man asked a second question — the waters are in fact of two types: water of the firmament and water below the firmament [in rivers, lakes and seas]. Why then did Rabbi Akiva exhort them not to say "water, water, lest they endanger themselves?" On the contrary; it should be permitted to mention two types of water, for this is no worse than the language used by the Torah, and this is also the situation in fact! Now Rabbi Shimon did not wish to explain this matter himself; he wanted his disciples to hear it from the old man. The old man explained that each of the marble stones represents the letter yud. As we have explained elsewhere this means a yud at the beginning, and a yud at the end, according to the mystical explanation of "I am first and I am last" (Isaiah 44:6). The first yud represents chochma, and the second yud represents malchut, which is also chochma according to the mystical explanation of the light that returns from below to above (called or chozer). The upper yud is the yud of the Tetragrammaton (Yud-Hei-Vav-Hei) while the lower yud is the yud of the Name Alef-Dalet-Nun-Yud. The latter is the concept of "female waters" (Mayin Nukvin), and the former the concept of "male waters" (Mayin Dechurin). They are called "female waters" because they receive from below, from the performance of the commandments, and through them a person has the ability to affect the higher worlds so that the light will shine forth and become clothed in them, as in a palace. Thus the light that is elicited [by the performance of the commandments is like] a king in his palace. These are also the keys to the inner and outer aspects. The inner aspect is the light of the Tetragrammaton, which undoubtedly descends as or yashar from above to below. The outer aspect is that which returns according to the mystical explanation of or chozer. This is the meaning of the statement in regard to the sefirot "from below to above, and from above to below," as explained elsewhere. This is signified by the top and the bottom yuds of the aleph. This is also the secret of the intertwining (shiluv) of the two Names --Yud-Alef-Hei-Dalet-Vov-Nun-Hei-Yud — with the upper yud at the beginning and the lower yud at the end. These two yuds are referred to in the passage "pure marble stones." Each of the yuds is a stone because its shape is round like a stone. It is called "marble" because marble is generally white, which is indicative of the attribute of Mercy (in Hebrew rachamim). In this sense it is also similar to water [which represents kindness]. Now since these two yuds are the aspect of compassion, just like water, which is called "waters of kindness," they are therefore referred to as "marble," as we just explained. We can also explain this by way of [the science of] tzeiruf (letter combinations and permutations): The sefira of chochma is called yesh — "being" [since it is the first immanent sefira], spelled Yud-Shin in Hebrew. The lower chochma [i.e., malchut] is called shai [Shin-Yud — the identical letters, but in reverse order]. When both words are combined they form the word shayish — Shin-Yud-Shin ("marble"). The yud is chochma, the source, and the shin is the emanation of its branches [i.e., the branching out into sefirot according to the mystical explanation of or yashar]…Malchut is called shai according to the mystical explanation of the light that reverses (or chozer). When these two words, signifying these two types of light, are combined to form the word shayish (the two yuds combine into one). They are the letter yud...the upper and lower yuds of the aleph are joined by a diagonal vav
They are called "pure," for there are a number of different types of water [mentioned in the Torah]; one of these is mei nida — literally waters of impurity [because they are used to purify a person after he became contaminated by contact with the dead. Water from a living spring is mixed with the ashes of the red heifer and is then sprinkled upon the impure person]. Separation and division is mentioned in regard to this type of water, as will be explained. These waters [of the pure] marble stones are completely pure and pertain to Atzilut.
"They are the letter yud — one the upper yud of the letter aleph…" We already explained above that the Name Yud-Alef-Hei-Dalet-Vav-Nun-Hei-Yud has the upper and lower aspects of chochma [represented by the two yuds] and six letters in between, alluding to the letter vav [which has a numerical value of 6. Note that the upper and lower yuds of the aleph are joined by a diagonal vav. This is the way a scribe traditionally writes the letter א]. This symbolizes tiferet, which branches out into six extremities [tiferet is the central sefira of the six sefirot of Zeir Anpin]. The vav is situated between the yuds in order to join them. That is to say, through tiferet the daughter [malchut] is able to ascend "to her father's house as in her youth."
It is for this reason that Rabbi Akiva warned them not to say that those two marble stones were separated from one another, G‑d forbid, for this is not true. On the contrary, the firmament between them, which is tiferet, actually unites them and through it they are joined together. There is no separation other than in a place of spiritual impurity, as it is written, "to separate between the impure and the pure" (Leviticus 11:47). But in a place of purity — pure marble stones — "do not say, 'water, water." This is what the old man was explaining, "Here there is no spiritual impurity… they are from the aspect of the Tree of Life…" These waters are in Atzilut and therefore there is no separation between them… on the contrary, the firmament unites them….
The tree of life. It is arguably one of the most popular symbols in the Bible. It’s too bad that so many people read Genesis, discover the tree of life, and think it’s literal. To do so robs the mind of this ancient symbol’s true beauty and essence! Sometimes called the cosmic or world tree, the tree of life did not originate with the authors of Genesis. For thousands of years it has been used in sacred literature to describe man’s connection with the divine. Although different cultures have known this tree by different names, the essence of this tree’s significance is essentially the same; it represents both divine and natural man, the spiritual and natural world. And just as the tree of life symbolically spans all the worlds of existence, so does man. I know the above sounds super spiritual, so what does it really mean for all of us down here on earth? Simply put, the tree of life is about the evolution of subjective consciousness from the lower planes to the higher planes—the world of physical matter to the world of energetic spirit. And consciousness is the center of it all! Consider the Buddha. He was enlightened under the great Bodhi tree. Is it really just a coincidence that Odin gained supernatural abilities (enlightenment) under the branches of Yggdrasil, the mythological tree of the ancient Scandinavians? How about the fact that ancient Mayan kings, including Pakal Votan, were portrayed on stone monuments with the world tree emerging from their headdress (more enlightenment imagery)? I apologize in advance to the fundamentalist that believes the concept behind the tree of life is unique to Biblical literature, but I don’t think all this imagery is coincidental. In fact, we can easily connect enlightenment with the Biblical tree of life. Consider the scripture from Revelations: “…To him that overcometh [achieves enlightenment] will I give to eat of the tree of life, which is in the midst of the Paradise of God” (Rev. 2:7). The seven seals being opened throughout the course of the Book of Revelations corresponds to the opening of the seven chakras, the cause of enlightenment, and eating from the tree of life is symbolic of the fruit one gains after traversing the many planes of consciousness. They key to understanding the above statement must include a knowledge of both the tree of life and the tree of knowledge of good and evil. ,Let’s review the scripture from genesis that references both trees. Unveiling it will reveal some heavy esoteric knowledge . “And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil” (Genesis 2:9). Why do you think the Genesis author implies that both trees are in the midst of the garden? It is because together they represent different aspects of ONE tree! The world tree is comprised of both the tree of life and the tree of knowledge of good and evil. In the realm of duality you cannot have one tree without the other. The experience of man includes both trees, from limited individual consciousness to the liberation gained through cosmic consciousness. When consciousness (spirit) incarnated on the physical plane, man began living out his existence among hardship and pain. This is part of the growing process, and there is going to be some wounds to lick. But to he who overcomes by continuing to grow consciously will be given to eat of the tree of life.
The key is in the fruit! Within the experience of duality lies consciousness evolution and moving up the tree of life to partake of its fruit. Again, we can prove all this with scripture. Review Genesis 2:9 again. God said the trees in the garden were for food. This has nothing to do with physical food. It’s a about spiritual food. Let’s compare the fruit of each tree from Gaskell’s Dictionary of Scripture and myth. Fruit of the tree of life: “Symbolic of the higher emotions and faculties of the buddhic [Christ] nature laid up for the soul when perfected.” In Revelations Jesus states that the tree of life on either side of the river bears twelve fruits that provide healing. What causes us to express the higher emotions and mental faculties of the Christ? It is through the acquisition of wisdom, which brings healing. “She [wisdom] is a tree of life to them that lay hold upon her…” (Proverbs 3:18). How does anyone gain wisdom? It starts with obedience to God on the physical plane. It ends when one truly learns the lessons (on the soul level) that experience in duality provides. Now consider the other side of this coin: Fruit of the tree of knowledge of good and evil: “A symbol of the experience acquired through the activities of the lower nature and the development of the moral nature.” How does the Bible explain how man acquired experience and learned to develop the moral nature? By being kicked out of the garden (spiritual existence) to live life among “thorns” and “thistles” (duality). This is the fruit of the knowledge of the tree of good and evil! Sometimes the tree of life is inverted in Kabbalah. The inverted tree of life has its roots firmly established in heaven (spiritual planes) and the rest of the tree emanates into the physical world. Likewise, man originated in the Eden, a spiritual plane, and ended up in the physical world, earth. The inverted tree depicts this process. Now it is up to us to climb back up the spiritual worlds. I like to picture the inverted tree as the tree of life and the right-side up tree as the tree of knowledge of good and evil. It makes sense for me to picture the two in this way because remember that the true world tree contains both the tree of life and the tree of knowledge of good and evil. Picturing one tree as inverted and the other right-side up helps me to get a clear picture for the functions of both trees. Tree of LifeThe tree of life then is the ultimate motif of the evolution of consciousness. Its branches reach into heaven, the spiritual planes. The trunk resides on the material plane, and the roots grow into the earth, or underworld, which represents many subconscious aspects of our soul.
The consciousness of man then can be likened unto a tree itself. The ultimate goal is to become complete and whole, which is the true meaning of Biblical perfection. This is accomplished through following and understanding the deeper esoteric meanings of God’s commands.
“And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf [true ideals] shall not wither; and whatsoever he does shall prosper” (Psalm 1:3).
Returning to the tree of life is to gain enlightenment. It is guarded by Cherubim because we must go through the planes of existence and experience duality in order to raise consciousness before we can gain access. It’s that simple.
Every day that you wake up, consider it your day to experience something that brings you one step closer to again gaining access to the tree of life, or enlightenment! And it’s all Biblical! I especially want Christians who are questioning orthodox interpretation to know this, so I’ll say it again. It’s all Biblical! Don’t fret the fact that the Bible is truly a book with eastern concepts woven throughout. Doing so only limits the truths provided through this great book. It certainly isn’t of isolation.
Did the Tree of Life mentioned in the book of Genesis, have power to impart immortality to mortal man, as might be deduced from Genesis 3:22?’
The Tree of Life stood in the centre of the Garden of Eden which elsewhere is called ‘The Garden of the LORD’.1 It was a real tree, to be sure, but let me suggest that it was also symbolic of the fact that God was, and is, the source of eternal life and blessing. Adam and Eve were to have their life centred in Him, even as the Tree was in the centre of His Garden. Other parts of the Bible also mention The Tree of Life. In Ezekiel 47:12 (NASB) we read of trees whose ‘fruit will be for food and their leaves for healing’. This image is taken up also in Revelation 22:2. It is clear particularly in Proverbs where a number of things are referred to as ‘a tree of life’ (wisdom (3:15), the fruit of the righteous (11:30), desire fulfilled (13:12), and a soothing tongue (15:4)) that the Tree of Life in these references symbolises that which brings joy and healing to people. This, I suspect, was what the original, the real Tree of Life in the Garden of Eden symbolised. It was material, yet it stood for the blessing of eternal life which God would give to Adam and Eve, and their descendants, if they were to pass the test of obedience. They were permitted to eat of any tree in the Garden except the Tree of the Knowledge of Good and Evil on pain of death.2 Now, use a little lateral thinking. What else in the Bible is real and material, yet at the same time symbolises the life which is in Christ and points us repeatedly to Him? Something in which Christians share, and which reminds them that Jesus’ death brings us life? It is the sacrament of the Lord’s Supper.
IF ADAM PASSED THE TEST OF OBEDIENCE, IT WOULD BE THE MEANS OF GOD’S IMPARTING ETERNAL LIFE TO HIM. Now, let us return to the Garden of Eden. I want to suggest that the Tree of Life was there to perform such a sacramental function. If Adam passed the test of obedience, it would be the means of God’s imparting eternal life to him, not by magic, but by the working of his Spirit ‘by, with and under’ the fruit of the Tree. But Adam sinned. He failed the test and lost his right to eat from the Tree. As one commentator puts it, ‘that he might understand himself to be deprived of his former life, a solemn excommunication is added; not that the Lord would cut him off from all hope of salvation, but, by taking away what he had given, would cause man to seek new assistance elsewhere.’3 Just as Christians who profane the Lord’s Supper are subject to judgment, so Adam would have been further condemned if he had presumed to eat the fruit to which he was not now entitled. In doing so, he would have been trying to rob life from God, a grave blasphemy. The implication of Genesis 3:22 (NIV) ‘And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live for ever,”’ is that he, and us with him,4 would have been plunged into a condition of absolute lostness. He would have lived eternally cut off from God without hope of escape from the terrible consequences of sin. This would have been God’s just punishment for such a presumptuous sin, not merely a ‘magical’ effect of the Tree of Life. Mercifully, God did not permit this to happen.5 Adam was cast out of the Garden of Eden. No longer could he even contemplate eating from the Tree of Life. It was beyond his reach. Physical death now began to enter the human race. Adam began to die! The last Adam (Christ) later came to Earth to die so that through faith in Jesus, we may now inherit the eternal life Adam forfeited. Indeed, Jesus says to those who persevere in faith, ‘To him who overcomes, I will grant to eat of the Tree of Life which is in the Paradise of God.’6 The Genesis account of the Tree of Life reminds us there is only one way to attain to an eternal life of blessedness—the way God has appointed. That is through His Son, the Creator of heaven and Earth—the Lord Jesus Christ. It is He alone who can say, ‘I am the way, the truth and the life.’
The Muslim man explained that probably the most fundamental difference is that the Koran2 speaks of Jesus as a prophet—definitely not the Son of God. That evening, the Australian-born student told her father of the encounter, and asked, ‘Dad, I’ve been thinking … our bodies are unclean! Why would God, who is pure, sully himself by coming down to Earth in human form?’ After her father failed to give a reasoned answer, she turned her back on the church, converted to Islam and later married a Muslim.3. Such a question requires only a basic understanding of the Atonement to answer. Salvation required a sacrificial ‘last Adam’ (1 Cor. 15:45) to shed His blood in death, one who was a physical descendant of the first, yet sinless. This could be fulfilled only through God incarnate, Jesus Christ (Hebrews 9:12, 22). Notice, though, how all this is built upon the foundational Genesis truths of the first Adam bringing in sin and death, and the first shedding of blood as a covering for sin (Genesis 3:21). The increasing confusion caused in the church by long-age compromises (which, by putting suffering, death and bloodshed before Adam, undermine these truths) is a major reason why so many today cannot give reasoned answers to basic Gospel-related questions (contravening 1 Peter 3:15). This leaves young people in the church vulnerable to being tossed by winds of false doctrine (Ephesians 4:14).
Following September 11, 2001, the increased prominence of Islam in the media, and public declarations by government (and many church) leaders that Islam is a ‘great’ religion, will likely raise further questions in the minds of many young people in the churches. E.g. ‘Do Jews, Christians and Muslims worship the same God?’ and ‘What does the Koran say about the Bible?’ Many Christian commentators have sought to raise awareness of fundamental doctrinal differences between the Koran and the Bible (see below), but few people are aware of how the Muslim’s holy book starkly contradicts the Biblical account of our origins. Genesis provides a unified description of Creation; the Koran does not. Creation, The Fall, Flood and Babel . Genesis provides a unified description of Creation; the Koran does not. Instead, fragmented passages are scattered across many of its 114 chapters (‘Sura’). The tables (below) attempt to assimilate these fragments for a clearer picture of what the Koran says, compared to the Bible. The many contradictions highlighted in these tables surely demolish any claims that the ‘revelation’ given to Muhammad is not a corruption of, but reliably builds upon, Judeo-Christian history. Eve’s distorted view, obviously wrong, is portrayed as truth in the Koran. For instance, the Koranic account prohibits Adam from going anywhere near the Forbidden Tree, while Genesis says that God only commanded Adam not to eat its fruit (see Table 2). (Man had been placed in the garden to tend it (Genesis 2:15), which seems to require physical access to each tree for e.g. pruning.) Interestingly, the Bible relates that Eve, who was deceived (1 Timothy 2:14), had misconstrued God’s instruction to not eat of the fruit from the tree to instead also mean not to touch it (Genesis 3:3). Yet Eve’s distorted view, obviously wrong, is portrayed as truth in the Koran [update: see Did Eve lie before the Fall?—Ed.]. The Biblical account of origins also makes more sense of today’s world than does the Koran—e.g. the presence of sin, violence, death and the origin of languages (and concomitant minor ‘racial’ differences). The Bible explains why the whole creation is so obviously groaning, in bondage to decay (Romans 8:19–22). In contrast, the Koran makes God responsible for death and suffering (see Tables 1 and 2), in common with long-age and evolutionary Christian views, and Eastern religions.
The Koran and evolution
With the increased adoption of evolution-based curricula, some Muslim leaders and scholars began to recognize the threat to Islam from a rising tide of evolutionary thinking. Their response has been either to attack evolution, or, more commonly, to blend it with Islam.
New Scientist reported that Islamic creationist books cite and copy Christian creationists, but with Biblical references deleted.
1. The Islamic creationists
The creationist Muslims claim that ‘The theory [of evolution] and the holy Qur’an are in direct conflict with each other and no compatibility is possible anywhere.’4 New Scientist reported that Islamic creationist books cite and copy Christian creationists, but with Biblical references deleted.5
2. The Islamic evolutionists
Evolution-believing Muslims seem to be far more numerous, and vocal, than creationist Muslims.
They have a substantial strategic advantage precisely because the Koran is so vague, nebulous and seemingly open to various interpretations.6 They delight in pointing out that, in contrast, ‘There is absolutely no ambiguity whatsoever in the Biblical description of the Creation in six days followed by a day of rest, the sabbath, analogous with the days of the week.’7 These evolution-accommodating Muslims are adamant that the ‘days’ of Creation in the Koran ‘mean in reality “very long Periods, or Ages, or Aeons”?’.7 Muslim apologists gleefully point out that the Koran is compatible with evolution where the Bible is not. Muslim apologists gleefully point out that the Koran is compatible with evolution where the Bible is not, e.g.: ‘Neither here nor anywhere else in the Holy Qur-án is it affirmed that Adam was the first man, or that there was no creation by God before Adam, nor that Adam lived or man was created, or the earth made, only six thousand years ago.’8,9 Long-age Muslims exploit the Bible’s explicit detail of the Flood, too. They say that because the Bible clearly says there was a recent global Flood, while ‘science’ says there was not, the Bible is wrong and the Koran is thus confirmed to be right!10 Some of the Muslim literature even claims that the Koran shows that Allah revealed to Muhammad details about the ‘big bang’, ancient universe and evolution long before scientists began to ‘discover’ such ‘facts’.11
Christian awareness: In the same way that being aware of evolutionary challenges to our faith helps us to be ready with answers,12 so, too, we need to be aware of what religions, including Islam, actually say, in order to be better prepared to answer our children’s questions.13 When men teach things that are contrary to the Bible, we are commanded to actively oppose such ideas (2 Corinthians 10:5). Christians need to be ready to help guide young people through the kinds of ‘intellectual crisis of faith’ that many confront in their teenage years—whether because of exposure to evolutionary teaching, or to other religions.
Knowing that the Word of God accurately explains our world ahead of all opposing ideas not only strengthens our own faith, but gives us the confidence to reach out in love to challengers—including Muslims. In Koran 6:91, the Book given to Moses is described as ‘a light and guidance to man …’
Using Genesis to reach Muslims?
Just as the Apostle Paul used Athenian beliefs to draw his Greek listeners to the truth of the Gospel (Acts 17:22–23, 28), Christians could use a similar approach when talking with Muslims. One could start by reminding the Muslim that the Koran says that the Scriptures of Jews and Christians were given by God, e.g. Koran 2:87—‘We gave Moses the Book and followed him up with a succession of Apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the Holy Spirit.’ Similarly, in Koran 6:91, the Book given to Moses is described as ‘a light and guidance to man …’ . So why so many irreconcilable differences between Genesis 1–11 and the Koran? A Muslim might say that today’s copies of the Bible have been corrupted. But the earliest Biblical manuscripts (e.g. in the British Museum14) date from before Muhammad, demonstrating the reliability of our current copies. The Bible explains that death, violence, pain and decay entered a once-perfect Creation as a result of Adam’s sin in the garden of Eden. A further challenge for the Muslim would concern the presence of death, suffering, grief, etc., in the world. Consider the following exchange between American TV host Larry King and Georgetown University’s Islamic professor of theology, Maysam Al-Faruqi:
KING: Maysam, if you believe in heaven and paradise, then dying is good?
AL-FARUQI: Absolutely. And dying is perfectly natural, it’s the end of things.
KING: Why do we treat it tragically? … …
AL-FARUQI: Well, there is the pain …15
So in this Muslim (also theistic evolutionary) view of death as ‘perfectly natural’, why grieve and wail at the death of a loved one? The Islamic professor’s answer, ‘Well, there is the pain …’ begs the question: ‘So pain and suffering are a “natural”? part of God’s good (Koran 32:7) creation, too?’ Clearly, Muslims have no satisfactory answer.But the Bible explains that death, violence, pain and decay entered a once-perfect Creation as a result of Adam’s sin in the garden of Eden (Genesis 2:17, 3:19; Romans 5:12–17; 8:19–22; 1 Corinthians 15:21–22). Thankfully, this situation is only temporary, as God gave his Son, Jesus Christ, the second Person of the Trinity, that those who believe in Him can look forward to the coming restoration, to a world with ‘no more death, mourning, crying or pain’, i.e. no more Genesis Curse (John 1:18, 3:16; Acts 3:21; Revelation 21:4, 22:3).
In Islam, Adam (Ādam; Arabic: آدم), whose role is being the father of humanity, is looked upon by Muslims with reverence. Eve (Ḥawwāʼ;Arabic: حواء ) is the “mother of humanity.” The creation of Adam and Eve is referred to in the Qurʼān, although different Qurʼanic interpreters give different views on the actual creation story (Qurʼan, Surat al-Nisaʼ, verse 1).
In al-Qummi’s tafsir on the Garden of Eden, such place was not entirely earthly. According to the Qurʼān, both Adam and Eve ate the forbidden fruit in a Heavenly Eden (See alsoJannah). As a result, they were both sent down to Earth as God’s representatives. Each person was sent to a mountain peak: Adam on al-Safa, and Eve on al-Marwah. In this Islamic tradition, Adam wept 40 days until he repented, after which God sent down the Black Stone, teaching him the Hajj. According to a prophetic hadith, Adam and Eve reunited in the plain of ʻArafat, near Mecca. They had two sons together, Qabil (Cain) and Habil (Abel). There is also a legend of a younger son, named Rocail, who created a palace and sepulcher containing autonomous statues that lived out the lives of men so realistically they were mistaken for having souls. The concept of original sin does not exist in Islam, because Adam and Eve were forgiven by God. When God orders the angels to bow to Adam, Iblis questioned, “Why should I bow to man? I am made of pure fire and he is made of soil.” The liberal movements within Islam have viewed God’s commanding the angels to bow before Adam as an exaltation of humanity, and as a means of supporting human rights; others view it as an act of showing Adam that the biggest enemy of humans on earth will be their ego. The Garden of Eden is spoken about prominently in the Quran and the tafsir (interpretation). This includes surat Sad, which features 21 verses on the subject, surat al-Baqarah, surat al-A’raf, and surat al-Hijr. The narrative mainly surrounds the expulsion of Iblis from the garden and his subsequent tempting of Adam and Eve. After Iblis refuses to follow God’s command to bow down to Adam for being his greatest creation, Allah transforms him into Satan as a punishment. Unlike the Biblical account, the Quran mentions only one tree in Eden, the tree of immortality, which Allah specifically forbade to Adam and Eve. Satan, disguised as a serpent, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, thus disobeying Allah.These stories are also featured in the Islamic hadith collections, including al- Tabari. The Tree of Immortality (Arabic: شجرة الخلود) is the tree of life motif as it appears in the Quran. It is also alluded to in hadiths and tafsir. Unlike the biblical account, the Quran mentions only one tree in Eden, also called the tree of immortality, which Allah specifically forbade to Adam and Eve. Satan, disguised as a serpent, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, thus disobeying Allah. The hadiths however speak about other trees in heaven.
Criss Creek is located in the British Columbia Interior, Canada. - on the Bonaparte Plateau north of the city of Kamloops. There are several ranches in the area which utilize Criss Creek for irrigation. Additionally there have been low quality gold deposits discovered along the creek.
CRISS CREEK - "Mrs. Williams' ranch at the forks of Deadmans Creek and Criss Creek was taken up in the early 1860s by a Hollander named Christopher Pumpmaker, an old packer. He was always spoken of as "old Chris" and the creek at his place was naturally called after him Chris Creek. But in latter days the government surveyors have changed it to Criss Creek.... Christopher Pumpmaker died in 1876 and Si Hemans bought the ranch, selling it to Tingley in 1884 who sold it to Williams.....A. Driscoll, DLS, uses the spelling "Chris Creek". Later this became "Cris" and on a 1910 plan by Joseph E. Ross, DLS, it is spelled "Criss Creek", probably the latest plan used to establish the name of the adjacent post office in 1914.
(from - Wrigley's 1918 British Columbia Directory) - CRISS CREEK - a post office and ranching settlement northwest of Kamloops, in Lillooet Provincial Electoral District, reached by wagon road. Nearest railway point is Savona, on C. P. R., 21 miles from which point Criss Creek is reached by trail. The population in 1918 was 83. Local resources: Stock raising.
The CRISS CREEK Post Office was established - 1 June 1914 and closed - 30 March 1968 due to the retirement of the Postmaster and to its limited usefulness. All mail addressed to Criss Creek after the closing date was forwarded to Kamloops, B.C. for delivery.
LINK to a list of the Postmasters who served at the CRISS CREEK Post Office - central.bac-lac.gc.ca/.redirect?app=posoffposmas&id=2...
Alfred Frederick Winter was the Postmaster at CRISS CREEK from - 1 October 1920 to - 6 February 1936.
(b. 2 September 1883 in England - d. 22 February 1951 at age 67 in Vancouver, B.C. - his permanent residence was Surrey, B.C.) - his occupations were cattle rancher. Postmaster and Justice of the Peace. LINK to - Alfred Frederick WINTER Obituary - www.newspapers.com/clip/50562089/alfred-frederick-winter-...
LINK to his - Personnel Records from the First World War - www.bac-lac.gc.ca/eng/discover/military-heritage/first-wo...
His wife - Grace Hamilton (nee Baxter) Winter
(b, 6 October 1889 in Hamilton, Scotland - d. 22 June 1969 at age 79 in Surrey, B.C.)
- sent from - / CRISS CREEK / OC 31 / 29 / B.C. / - split ring cancel - this split ring hammer (A1-1) was proofed - 13 May 1914 - (RF C).
Addressed to: Mrs. W. C. Clement, / c/o Mr. E. L. Clement (her son), / Kelowna, / B.C. / (Mrs. William Charles Clement and her son Ernest "Ernie" Leslie Clement).
Matilda Jane Brown and William Charles Clement - Matilda Jane Brown was born 11 February, 1844 in Belleville, Hastings Co., Ontario. She was baptized 15 January, 1845 at the St. Thomas Church. Matilda married William Charles Clement on 23 January, 1866 in Caradoc, Middlesex Co., Ontario, Lapeer County, Michigan, USA. William Charles Clement was born 15 June, 1838 in Port Hope, Ontario. William had TB and they thought the climate in British Columbia in would help his condition.
William Charles Clement was born at Port Hope, Ontario, in 1838, of English/Irish origins. In 1866 (at Caradoc Township, Middlesex County, Ontario), he married Matilda Jane Brown (born at Belleville, Ontario, in 1844, of Irish Origins). The Clement family moved to Manitoba, where they farmed, in 1880, and to Vernon in the fall of 1897. In March of 1898, the Clements located south at Kelowna. Their first home was the present-day location of the Keg Restaurant, and there Matilda operated Kelowna’s first commercial bakery. William Charles Clement worked as a builder, and eventually had a small orchard and garden at their home on the corner of Clement Avenue and Richter Street. He died in 1911. Matilda Jane Clement lived in Kelowna and Ellison until her death in 1930. Both are buried in the Kelowna Pioneer Cemetery. Seven children were born to William Charles and Matilda Jane Clement: Charles George, Clara Viola, William James, Mabel Matilda, Myrtle Louisa, John Percy and Ernest Leslie Clement. LINK to the complete article - boardmanbrown.wordpress.com/2015/11/27/george-and-esther-...
Through the death on Thursday last of Mrs. Matilda Clement, who passed away at the home of her son, Mr. E. L. Clement, Ellison, Kelowna lost one who had been a resident here prior to the advent of the twentieth century — an esteemed lady who pioneered to the West in the late seventies and endured the hardships that all settlers of a new country must face with a smile.
Ernest Leslie Clement came to Kelowna with his parents in 1898, at the age of fifteen. After moving to Vernon to finish his schooling, he returned to Kelowna and worked at a variety of jobs, including the cigar factory, S.M. Simpson's sash and door factory, and the KSU and Stirling and Pitcairn packing houses. While working on the Whelan ranch he met and, in 1909, married Margaret Whelan (1884-1962), second daughter of George Whelan (1844-1927), an early settler on the Ellison district (1873) who eventually held 3,000 acres in his Cloverdale Ranch. The couple lived in this house until 1928. Ernest Clement learned carpentry as he worked for M.J. Curts, an important local builder. Among buildings they worked on was the palatial home of Countess Bubna on the Eldorado Ranch (formerly the Postill Ranch). Clement later went into business for himself, and built many homes in Kelowna. In 1928, he tried farming on the old Whelan place - West Home Farm - which Margaret had inherited after her father's death in 1927, but he decided farming was not for him. In 1935, the Clements turned the farm over to their son Cliff and bought the Winfield General Store, which Ernest Clement operated until his death in 1947. LINK to the complete article - www.historicplaces.ca/en/rep-reg/place-lieu.aspx?id=11872
Matilda Jane (nee Brown) Clement
(b. 11 February 1844 in Belleville, Hastings, Ontario, Canada – d. 2 October 1930 at age 86 in Kelowna, British Columbia, Canada)
Her husband - William Charles Clement
(b. 15 June 1838 in Port Hope, Durham, Ontario – d. 25 March 1911 at age 72 in Kelowna, British Columbia, Canada)
Her son that she was living with at the time of her death -
Ernest Leslie Clement
(b. 3 November 1882 in Treherne, Manitoba, Canada – d. 27 October 1947 at age 64 in Kelowna, British Columbia, Canada)
Winfield General Store - Mr. Lawley operated the store until 1931. Winnie and Wilfred May ran it for awhile, then Ted Winchombe operated it. In 1934, it was purchased by Ernest "Ernie" Leslie Clement of Ellison. For the next 23 years Ernie, his son Leslie, and daughter Wilma, ran the store. The Greyhound bus stopped at the store until 1948. There was a small sub-post office in the store in 1948 and by 1951, the Winfield Post Office took over the rural route that had previously been serviced out of Kelowna. An addition to the store was built to accommodate the Post Office. That Post Office served the Winfield district until it was replaced by the present Post Office on Berry Road in 1963. In 1957, the Clements sold the store to Ernie Oxenham who in turn sold to Howard Ransom a couple of years later. Les Clement continued to run the Post Office and when the new Post Office was built, he was the Postmaster there until he retired in 1974. LINK to the complete article - www.lakecountrymuseum.com/history/winfieldgeneralstore-2/
This is an example of a phenomenon found in the commercial districts of small towns that have undergone an economic decline. The original retailers that occupied the downtown stores are long gone.
Based on what I've seen in a number of small towns in recent years, thrift stores tend to sprout up in the places formerly occupied by such traditional retailers as jewelry stores, pharmacies, clothes emporiums or barber shops.
These second-generation stores are different in that the store fronts have hand-painted signs instead of the computer-generated signs printed on durable synthetic material.
========================================================
Here's the very long story of Raymond, Washington:
The blanket of old growth forest that covered the Willapa Hills surrounding Raymond, on the Willapa River in Pacific County, fueled the town's growth from a handful of farms to a mill town bustling with trains filled with freshly cut logs, mills running 24 hours a day, and ships laden with lumber bound for the East Coast, South American, San Francisco, and Hawaii in less than a decade after its founding in 1903.
When a combination of overharvesting, environmental laws, and changes in the global market severely reduced logging and milling in the 1980s and 1990s, Raymond residents looked to new, more sustainable ways to utilize the surrounding hills, rivers, and bay to create jobs and sustain their community.
First Peoples
The Willapa River, with headwaters in the Willapa Hills, winds through the Willapa Valley until it is reaches the sea at Willapa Bay. A few miles upstream from the river's mouth, the South Fork of the Willapa joins the main river. Sloughs thread through the lowland forming what is called the Island, though it is not technically completely encircled by water.
Prior to contact with Europeans, three tribes lived around the Willapa's mouth, the Shoalwater (or Willapa) Chinook, the Lower Chehalis, and, seasonally, the Kwalhiloqua. Epidemic diseases brought by European and white American traders wreaked havoc in the Indian communities because they lacked immunities to the diseases. A malaria epidemic in the 1830s, probably brought to the area by sailors who had been in the tropics, decimated tribes in the lower Columbia River region.
After the epidemic, the Kwalhioqua all but disappeared, and the few remaining individuals joined the Willapa Chinook and Lower Chehalis. The northern part of Willapa Bay and the Willapa River formed a boundary between the Chinooks to the south and the Lower Chehalis to the north. The two groups intermarried and traded often.
These are the people who oystermen met when they came to Willapa Bay in the 1850s to harvest shellfish for the San Francisco market. The Indians worked with the oystermen in harvesting the shellfish.
Loggers, Farmers, and Indians
It was not long before the area's forests attracted loggers and sawmill operators. Brothers John (b. ca. 1830) and Valentine Riddell (b. ca. 1817) established a mill at what would become South Bend in 1869. Others followed, included John Adams' mill on the north side of the junction of the Willapa River with the South Fork.
Several farmers staked claims in the vicinity of the junction. The community, known as Riverside, had a school in 1875 and a post office.
The Indians in the area continued to work with oystermen, and in the more recently established salmon canneries and saw mills. They also continued to visit their traditional gathering places for berries and other plant materials.
The tribes had not yet formally agreed to allow the white Americans to live on their land, so, in February 1855, Territorial Governor Isaac Stevens (1818-1862) met with the Quinault, Queets, Lower Chehalis, Upper Chehalis, Shoalwater Bay, Chinook, and Cowlitz tribes at the Chehalis River Treaty Council (at the location of Cosmopolis today). The tribes did not object to ceding their lands, but once they heard the terms of the treaty they rejected the provision that required them to move to a shared reservation away from their traditional lands with the location of the reservation to be determined later. The tribes refused to accept those conditions and Stevens left without an agreement.
The absence of a treaty did not prevent white settlers from claiming lands along the Willapa River, thereby leaving less and less room for the Indians to live. On September 22, 1866 President Andrew Johnson (1808-1875) established the Shoalwater Bay Tribes Reservation by reserving 335 acres near Tokeland for the Lower Chehalis and Willapa Chinook who lived along Willapa Bay. The reservation is and has been used by a number of the tribes' members, but many also live in the surrounding communities (and elsewhere).
Raymond is Formed
In 1889 the promise of a Northern Pacific Railway terminus in South Bend, just downstream from the river junction, led to a land boom. Lots in South Bend and along the river in both directions sold for incredible profits until 1893 when a national financial panic led to a bust in South Bend. South Bend had the county seat and retained the railroad and some operating mills, but a grant of land to the Northern Pacific on the waterfront tied up many of its choicest industrial sites.
Upriver, at the river junction, a group of residents, some with Homestead Act claims and others who had bought land at low prices following the bust in South Bend, formed the Raymond Land and Development Company in 1903.
Incorporators of the land company included Leslie (1874-1961) (often referred to as L. V.) and Stella (1875-1960) Raymond, who had a farm on the Island. Stella had inherited the land from her father, Captain George Johnson (1823-1882), who had established a Homestead Act Claim for almost 179 acres. Presumably Johnson or the Raymonds purchased part of their holdings, because they brought 310 acres to the partnership.
L. V. and Stella, who married in 1897, moved to the farm in 1899 and Raymond became the name of the town that grew up on and around their land. L. V. served as the town's first postmaster, first Northern Pacific Railway agent, and developed a water system for the town. The Raymonds donated land and their time to community projects, such as a playfield and the fire department. A bequest from the Raymonds established the Raymond Foundation in 1962 as a non-profit organization to fund scholarships and community development projects.
Building a River Town
Alexander C. Little (1860-1932) was also a partner in the land company. After a career in local and state politics that included serving as Aberdeen's mayor, helping elect Governor John R. Rogers, and serving on the State Fisheries Commission, in 1903 Little decided to shift to the private sector. According to Pacific County historian Douglas Allen, "Raymond was named for L. V. but from the beginning A.C. Little formed the character of the town" (Allen, 65).
According to Allen, Little contributed two key elements to the town's success. First, he recommended that the land company offer free riverfront lots to mills, thereby ensuring an economic foundation for the town. Second, Little brought Harry C. Heermans (1852-1943) into the partnership. Heermans's engineering background helped solve issues associated with building a town on a river. The sloughs that laced the land rose and fell with the tides, but uphill development would have taken mills too far from the riverfront. Besides, the hills surrounding the river junction rose abruptly and would have posed their own engineering challenges.
Other incorporators of the land company included J. B. Duryea, Winfield S. Cram (b.1866), and John T. Welsh (1866-1954). A second land company, the Great West Land Company, also formed in 1903, had some of the same investors and also worked to develop the town.
In 1903, the first mill, operated by Jacob Siler and Winfield Cram, began operations. Several more mills, including the West Coast Veneer & Manufacturing Company mill run by Little, followed and businesses grew up nearby.
On April 16, 1904, the Raymond Land Company filed a plat for the town of Raymond. The business district consisted of a store, a saloon, and a mess house that served mill workers. A drug store and hotel were coming soon.
Lots Sold by the Gallon
To allow people to cross the water-sodden landscape, the town constructed 2,900 feet of elevated wooden sidewalks. These sidewalks ran down either side of what would become 1st Street, which was really an open space onto which the buildings fronted. Additional wooden sidewalks crossed the void at regular intervals.
Lillian Smith (1875-1960), a teacher from Michigan who came to teach in Raymond for a year not long after the town's founding, remembered her first impressions of the town,
"At first I seemed to be crossing the river no matter what street I took. It was like losing oneself with Alice on the other side of the Looking Glass where you had to keep going in order to stand still, and vice versa. Imagine streets like long bridges built on piles driven into the slough (pronounced slu). Wooden railings on either side, and beyond these narrower wooden bridges of sidewalk width, these too with railings — a perfect maze of railings, necessary to keep careless pedestrians from falling into the slough" (Smith, 3).
Still, the town's location provided enough benefits to outweigh the difficulties of being what Smith called, "an amphibious town" (Smith, 6). It was located at the head of navigable waters, close to the bay and to the forests that fed its mills. It also had access to the Northern Pacific Railway, without having had to give up its waterfront lots the way South Bend had.
Navigation on the river depended on assistance from the Army Corps of Engineers. Early in its history Willapa Bay was known as Shoalwater Bay because of its many shallow areas. These made ideal oyster grounds, but limited ships' access to ports. The Corps, under the provisions of several different Rivers and Harbors Acts, had dredged the river up to Willapa City, just upstream from the Raymond townsite, and kept it clear of snags. The Corps also maintained a channel through the bar at the mouth of the bay.
Businesses besides lumber mills diversified the economy. In 1907 Stewart L. Dennis (1873-1952) and Perry W. Shepard (b. ca. 1871) formed a transfer company that would become an important retail business in Pacific County, now known as the Dennis Company, and John W. Dickie and his son, David, came to Raymond to establish a boatyard.
The Dickies had worked in the San Francisco Bay area and, according to local historian Ina E. Dickie, came to Raymond because the more-isolated Willapa Bay offered better access to lumber and to employees who accepted lower wages and had not yet formed unions. Dickie & Son built steamships -- the first was the Willapa -- at Raymond over the next several years. All were built for the coastwise lumber trade, which was booming following the 1906 earthquake and fires in San Francisco.
On August 6, 1907, voters approved a measure to incorporate the town of Raymond. A handful of residents resisted the town's boundaries because they included some outlying farms in anticipation of the town's growth.
Little served as the first mayor, an office he would hold for 10 of the next 11 years. When asked in 1910 to serve as president of the Southwest Washington Development Association, Little replied that he was "disqualified because of his partiality for the place where lots are sold by the gallon at high tide" ("Southwest Part of the State Unites").
A Lumber Town
The first council consisted of seven men: C. Frank Cathcart, president of Raymond Transfer and Storage and Northern Pacific agent, Winfield S. Cram, Timothy H. Donovan, superintendent of the Pacific & Eastern Railway and Sunset Timber Company, Floyd Lewis, real estate agent, Charles Myers, sawyer at the Siler Mill, L. V. Raymond, and Willard G. Shumway a clerk. P. T. Johnson served as the first treasurer and Neal Stupp as the clerk and secretary.
By 1910 the population had increased to 2,540, but that was just the start of the flood of new residents. In 1911, there were about 5,000 people in Raymond. They were needed for the kind of production boasted of by a promotional brochure from 1912. It lists the output of the towns mills for the previous year as 27,834,779 board feet of lumber, 226,712,250 shingles, 105 million berry baskets (made from veneer), and 33 million pieces of lath for plaster walls. The newcomers included business people, mill owners, mill workers, and loggers from all parts of the world.
Labor v. Capital
The 1910s, although economically prosperous, saw a series of disputes between labor unions and mill owners up and down the West Coast. Working conditions in the lumber industry were dismal and lumber workers struck for better wages and better logging camp conditions.
On March 25, 1912, mill workers in Raymond walked off the job to prevent the lumber companies from using their Raymond mills to replace lost production at Grays Harbor mills, where workers had begun a strike two weeks earlier. The town's business community's response was swift and severe. They held a meeting the second day of the strike. A. C. Little led the discussion, railing against the strike's organizers, the Industrial Workers of the World, also known as the Wobblies. The meeting participants decided that they should protect "any man who might want to work" ("Strikes Close Raymond Mills"). To that stated end, several committees formed to support the effort. Over the next several days the sheriff swore in 460 deputies to "protect property and the working men" ("Strikes Close Raymond Mills").
To prevent the mill workers from gathering, the city closed all the saloons and brothels for the duration of the strikes. Likewise, three "Socialists speakers," were arrested upon disembarking the Raymond depot ("Strikes Close Raymond Mills").
A few days later, on March 30, 1912, the mill owners blew their whistles for the start of work. Anyone who did not heed to the call found themselves and their families rounded up by about 200 men with rifles and shotguns and loaded onto a railroad car bound for Centralia. The South Bend Journal identified those who refused to work as Finns and Greeks.
The Greek workers were taken to Centralia, where the Greek consul from Tacoma, Hans Heldner, met them and protested their treatment. The Finns had been removed by boat to Nahcotta. From there they traveled on to Astoria where there was a large Finnish American community. After the strike ended, the South Bend Journal said that the Greek mill workers asked to return, but, "American flags have been hoisted on the mills and only Americans or civilized foreigners need apply" ("Agitators Banished from Raymond"). Other strikes would come to Raymond and labor unions led fights for improved safety, better conditions, and higher pay.
Despite labor problems, the mills kept prospering in Raymond. In 1912 there were 14 mills in operation. They used an average of 50 railroad cars full of logs from logging camps in the surrounding fills. The mills produced an average of 20 railroad cars a day of lumber and other forest products. These included shingles, cascara bark, used for medications, doors, and window frames.
Growth and Development
In 1912 the town also started to fill the sloughs that ran through town so residents could have actual streets and so that houses would not flood at high tide. In 1915 the Chicago, Milwaukee & St. Paul Railroad began passenger and freight service between Raymond and Puget Sound. The mayors of Raymond and South Bend presented the railroad's representatives with a wooden key "symbolical [sic] of the freedom of Willapa Harbor" (Krantz). The train service was a vital link between the Willapa River towns and the interior of Washington. Not until 1917 would a road through the Willapa Hills open. The precursor of State Route 6, it was not reliably useable. It featured steep switchbacks and its gravel surface routinely suffered from water damage.
The late 1910s saw Raymond operating at full bore. Six saw mills, two veneer plants, a box factory, five shingle mills, and a woodworking plant were joined by the Sanderson & Porter shipyard, which employed 1,000 workers in building ships for the United States Navy during World War I. In the postwar era, the population dropped to about 4,500.
Port of Willapa Harbor
In 1928 residents of Raymond joined with South Bend to form the Port of Willapa Harbor, a public port district. The Port built a public dock on land between Raymond and South Bend that allowed smaller sawmills access to the river. This facilitated the transport of logs, which could be floated down the river from logging camps in the Willapa Hills, and the shipping of finished lumber. Before the public dock was completed in 1930, sawmills and other forest-products factories that did not have riverfront property had to send their goods to Grays Harbor or Puget Sound via the railroad, adding significantly to transport costs and time.
The Port dedicated the dock on October 8, 1930, and the city of South Bend dedicated a reconstructed city dock and improved slip. The same day, state highway officials led a celebration of the opening of Highway 101 between Aberdeen and Raymond-South Bend. For the first time travelers could follow a road through the Willapa Hills to the north of South Bend. It also connected Aberdeen with Ilwaco and the Long Beach Peninsula. This provided drivers with a direct route to the ferries that crossed the Columbia River to Astoria.
The Port's dock housed a sawmill, owned first by Ralph Tozier (1920-2005) and then Ben Cheney (1905-1971), who owned Cheney Lumber Company. According to Med Nicholson, writing in the Sou'wester, in 1945, Cheney was faced with a problem of wasted wood that resulted from cutting logs for ties. In order to square up the logs, large slabs were cut off each of four sides. Cheney had the insight that the slabs were eight feet long (the length of railroad ties) and house ceilings were eight and one-half feet tall. At the time home builders were buying studs in 10- and 12-foot lengths and cutting them down, also resulting in a lot of wasted wood. Cheney cut the slabs into a "Cheney Stud," what are now known as eight-foot two-by-four and sold them to home builders. Eight-foot ceilings became standard in houses, "putting to use an enormous amount of formerly wasted timber and incidentally saving American homeowners uncounted millions of dollars in heating expense" ("The Ben Cheney Story," 10).
Raymond's Great Depression
Unfortunately, the advantages presented by the new port and highway were hampered by the Great Depression. The economic downturn resulted in drastically decreased demand for lumber and Raymond residents struggled to find jobs. The decline of the Great Depression would reduce the town's population to 4,000. A steady decline after the Depression brought the population to just under 3,000 by 1990, where it has stayed since.
Though circumstances improved slightly when Weyerhaeuser purchased two mills in Raymond and one in South Bend and reorganized them in 1931, larger economic forces made it nearly impossible for commerce to continue in Raymond. In 1932 the Raymond Chamber of Commerce, faced with a near stoppage of business following the failure of the First Willapa Harbor National Bank, printed its own currency called "oyster money" to carry people over until real money became available again.
The Port of Willapa Harbor continued its efforts to improve the port's facilities. The Army Corps of Engineers carried out at federally funded dredging and channel straightening project on the river in 1936. The dredge spoils created Jensen Island and the new channel allowed deeper-draft boats to reach Raymond.
Logging and Lumber
A 1954 report by Nathaniel H. Engle and Delbert C. Hastings of the University of Washington's Bureau of Business Research, draws an interesting portrait of Pacific County's average male citizen as delineated by the 1950 Federal Census:
"Mr. Average Citizen of Pacific County, at the last census, 1950, was white and 33 years of age. He had had two years of high school education. He was employed as a laborer or an operative in the lumber industry. His income for the year was about $3,042. He was married and had two children. He lived in a 4 or 5 room house in good condition, with hot and cold running water, toilet, and bath. He had mechanical refrigeration, and a radio, but no central heating. His home was worth close to $4,000 and was owned clear of debt. Thus Pacific County's average citizen rates as a substantial American wage earner, somewhat better off, on the whole, than the average American, although not quite up to the average in Washington state" (Engle and Hastings, 5).
The lumber industry supported a significant number of these "average" residents. Where Grays Harbor had nearly cleared much its surrounding forest lands in the 1920s, Pacific County still had considerable standing timber in the 1950s. In 1951 more than 66 million board feet of logs and more than 90 million board feet of lumber left Raymond on ships and railroad cars. This may have been the result of a high concentration of ownership by large companies such as Weyerhaeuser, which owned 380 square miles (nearly half of the county), Crown-Zellerbach, owner of 60 square miles, and Rayonier, owner of 50 square miles.
Engle and Hastings described the logging companies' success as resulting from the companies' willingness to use sustained yield practices, rather than cutting the forests as quickly as the mills could cut the logs. Sustained yield did lead to more selective and more reseeding, but it did not maintain forests that could support diverse ecosystems because most of the reseeding was of single, productive species such as Douglas fir. Wildlife populations were further damaged by hunting programs designed to eliminate animals such as deer or bear that browsed on seedlings and new growth on older trees.
In 1954 and 1955, Weyerhaeuser carried out a two-part renovation of the old Willapa Lumber Company mill that it had acquired in 1931. First they replaced all the mill's facilities and then they rebuilt the mill itself. This mill, known as Mill W, remains in operation in 2010, the last softwood lumber mill in operation in Raymond,
In the 1970s the region saw another lumber boom. According to Richard Buck, of The Seattle Times, a new generation of baby boomers began buying houses, which increased the demand for lumber, leading to increased competition and prices. Prices reached $337 per 1,000 board feet.
The next decade, the declines in the national economy devastated the local economy rather than driving it. Prices dropped by two-thirds to $102 per 1,000 board feet in 1985. According to Buck this was due to a decline in housing starts and the increase in the value of the dollar and interest rates, which made Canadian lumber cheaper. Also, deregulation of the transportation industry increased the disadvantage West Coast lumber mills had compared to Southern and Midwestern lumber mills' proximity to East Coast markets.
In addition to the economic forces battering the lumber industry, in the late 1980s the local environment could no longer support the intense logging of the previous century. Historical overharvest and increased environmental regulations reduced the acreage of public forestland open to logging. In 1990, the Northern Spotted Owl was listed as endangered under the Endangered Species Act. With the owl's listing, communities in Pacific County had to adjust to reduced logging and fewer jobs at the area's sawmills. The effects of the environmental regulations were compounded by plant modernization, which also led to fewer jobs in the mills. Many smaller mills could not compete with the larger companies' more efficient mills and a number went out of business.
The closure of the federal forests combined with changes in how Weyerhaeuser managed its lands and utilized mills in Pacific County led to the closure of numerous mills. This, in turn, led to fewer jobs in the forest products industry, as well as other sectors of the county's economy.
According to a Seattle Times article, "Some residents liken the area to a Third World nation, an underdeveloped colony whose resources are removed by 'foreign' corporations. Weyerhaeuser, they note, owns more than 50 percent of the land in Pacific County" (Hatch). Additionally, they accused Weyerhaeuser of using profits gained in Pacific County to build the very mills in the American South, where wages were lower, that undermined the viability of Raymond's mills. Although there is certainly a component of anger at outside companies taking a tremendous amount of natural resources out of the surrounding hills without investing a significant portion of the resulting profits in the local community, this sentiment also reflects the frustration that resulted from one company owning so much of the county's land and making decisions driven by the global market.
Strategies for Change
Raymond residents have created multiple strategies to address the changes to the regional economy. When one mill, the Mayr Brothers sawmill, closed in 1986, the Port of Willapa Harbor bought the land and buildings and leased them to Pacific Hardwoods. When that mill closed in 2001, a group of Raymond investors banded together and reopened it as Willapa Bay Hardwoods, employing 35 people. It planned to cut 17.5 million board feet a year, a far more sustainable volume than during the boom years.
The Port of Willapa Harbor has been involved in other economic development projects. The Port developed two industrial parks and received grants to construct light manufacturing buildings at one of the industrial parks and at the Port dock. A variety of industries have leased Port buildings, including a chitosan (a natural polymer produced from shellfish shells) producer, seafood processors, and an airplane prototype design company. Additionally, some of the buildings are used by retail stores, including a saw shop and a health club.
The Raymond community, in conjunction with the city government and the Port of Willapa Harbor, has developed attractions that will draw tourists to the region as a way to build the economy. The former railroad bed across the Willapa Hills has been turned into a hiking and biking trail. The city has begun redeveloping its riverfront and a regional consortium developed the Willapa Water Trail, which small boats can follow to explore Willapa Bay.
Over the past century the environment in and around Raymond has attracted people, many of whom have sought to remove as much of it as possible for sale in markets far from Pacific County. The town's future lies in a more sustainable use of those resources, including the intangible ones that have to be experienced in person.
Full Auto Shotgun utilized by Techron Security in station sweeps and CQB engagements with pirate vessels.
(Credit to Stirling for the repeating UMP stock component idea)
//HISTORICAL-ARCHIVE//
The UNGC agent pulled Jonathan up and shoved him towards the metal door in the back of the room.
"Alright then, lets tack this elsewhere. This'll go easier if you cooperate."
He laughed, "And why would I cooperate?"
The words had hardly left his tongue when her knee smashed into his groin. He started to double over but she hauled him upright againt and shoved him through the doorway, following him through and sliding a loose pipe across the door behind them to by some time.
"Ah... you're arguement is... very convincing." Jonathan managed to wheeze.
"Good, do I have your cooperation?"
"Yeah... sure, just, don't do that again please?"
"Move."
The hurried down the narrow hall, which twisted and turned around various pipes and machines the formed the guts of the station. After a good amount of hurrying they reached a stretch that ran beside one of the ships passages, with several access doors connecting the two. The UNGC agent hurried him past most of these, around a few more corners, until the hall finally terminated in a single access door.
The UNGC agent threw one last glance over her shoulder before sliding the door open and tossing Jonathan through ahead of her. He stumbled, being still bound, and hit the ground hard. She kicked him over onto his back and pulled him back up quickly, "Alright, this is where I really need you to work with me. You're just a merc, they don't care about keeping you alive as much as they probably want me dead for infiltrating their security. If either of us is going to get out alive, no tricks, okay?"
Jonathan nodded. He knew too well that she was telling the truth.
"Alright, then I'm going to take a risk on you."
She pressed a button on a small remote, and the binds on his wrists and ankles fell off. She pulled out two dark cloaks, pulled one over her shoulders while tossing the other to him. "We're in the marketplace section of the station, see if we can't slip out in the crowd."
"They'll scan everyone here, they do that normally even when they aren't chasing someone."
"Got any better ideas?"
"Not yet, I'll let you know."
The access door had lead them into an alley off the main room of the marketplace section, and in a few steps they were surrounded by a crowd of people. This was one of the few parts of the station Techron Security ever let outsiders in and out of without extensive scanning and a shipload of paperwork.
The UNGC agent reached out and seized Jonathan's hand.
"Pretend we're a couple."
"Ah yes, first you smash my nuts, and now we're a couple. Is this how all your relationships go?"
"I can do it again. Just act the part."
"Yes sweatheart."
"Shut up."
"Whatever you want darling."
"Ohmygod I'm going to kill you."
//END//
(Inspired loosely from the shotgun in DE:HR. Also loosely based off of its distant ancestor, the AA12.)
(Comments and notes are very welcome)
(Also, comments regarding the story -when it comes out- are very appreciated)
Utilized by the U.S. Government and private business, observatories at the summit of Haleakala Volcano, Maui
Press L for large view
Taken in: Naples, Italy — Ex OPG, Je so' pazzo.
OPG is the italian acronym for "Ospedale Psichiatrico Giudiziario", which stands for 'mental institution'.
The ancient building – formerly known as a Nunnery and then as a Psychiatric Asylum – located in the humble neighborhood of Materdei, is now utilized for an extremely variegated series of services for citizen, which go from free health care to school and after school activities, including recreative activities such as concerts, lectures and exhibitions.
The name "Je so' pazzo" comes from a famous napolitan song by Pino Daniele, which is about a man who claims to be mad because he can't stand contradictions, discriminations and social inequalities.
"Ciro vive" means "Ciro is still alive". Ciro (Esposito) was a 31-year-old football fan who was shot while he was in Rome on the way to Stadio Olimpico to support his favorite football team (Napoli).
EAA Airventure utilizes these old VW Beetles as utility vehicles for staff transportation, follow-me vehicles, etc. At the EAA gift store, I've seen posters that explain the myriad of VW Beetle variations and functions. I took a quick snapshot of the poster, but don't recall when that was.
edit: it's in the photos from Saturday, 2023. The poster title is "Airventure Bug Identifier", in case you want to buy one.
"With hope I built character...with character I built respect....with respect I built pride...with pride I finally built MYSELF...and with all that built I realized....I matter." - SDBWQ
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St. Charles's Church, Vienna
The St. Charles's Church (German: Karlskirche) is a church situated on the south side of Karlsplatz, Vienna. It is located on the edge of the 1st district, 200 metres outside the Ringstraße. It is one of the most outstanding baroque church structures, and boasts a dome in the form of an elongated ellipsoid.
Ever since Karlsplatz was restored as an ensemble in the late 1980s, the Karlskirche has garnered fame due to its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology.
The church is cared for by a religious order and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
Design and construction
Karlskirche column, with spiral as on Trajan's Column
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J. B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, J. B. Fischer united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J. E. Fischer shortened and partly altered.
[edit]Iconography
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects St. Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti (pseudoarchitecture) which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The gold piece high above the altar symbolizing Yahweh.
The high altar painting portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maximilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen.
Full view of the Altar
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love.Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the Karlskirche is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
Karlsplatz
Karlsplatz ("Charles' Square") is a town square on the border of the first and fourth districts of Vienna. It is one of the most frequented and best connected transportation hubs in Vienna. The Karlskirche is located here.
Resselpark, adorned with numerous monuments, takes up the most area in the plaza and is on the south side. The Evangelische Schule (Evangelical School) and the Technische Universität Wien (Vienna Technical University) are located here. The plaza is closed in by Karlskirche (which has a water tank and a Henry Moore sculpture in front of it), the main building of the Vienna Museum, and the Winterthur Insurance building. Separated from the plaza to the north are the buildings of the Wiener Musikverein (Vienna Music Society), the Künstlerhaus (art house), and the Handelsakademie (business school). A Video of the plaza and a eventlist are available on the Website of the association karlsplatz.org Verein zur Förderung d. kulturellen Belebung öffentlicher Räume [1].
On the Karlsplatz the exhibition of the United Buddy Bears was shown in 2006 for the first time in Austria. The exhibition was opened by Christiane Hörbiger, Film actress and UNICEF Ambassador, together with Grete Laska, Deputy Mayor of Vienna and Karin Schubert, Mayor of Berlin. According to the City of Vienna, project partners, they were able to count nearly 1 million visitors over the 6 weeks of the exhibition[1].
The first district can be reached either by subway or via Operngasse (a street). The pavilions of the former Karlsplatz Stadtbahn Station remain despite the construction of the U-Bahn system.
en.wikipedia.org/wiki/Karlskirche
en.wikipedia.org/wiki/Karlsplatz
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28 UNESCO World Heritage Sites in India (Title 3 -"All 28 UNESCO World Heritage Sites in India") ,
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Lahaul and Spiti district
The district of Lahaul-Spiti in the Indian state of Himachal Pradesh consists of the two formerly separate districts of Lahaul and Spiti. The present administrative centre is Keylong in Lahaul. Before the two districts were merged, Kardang was the capital of Lahaul, and Dhankar the capital of Spiti.
Kunzum la or the Kunzum Pass (altitude 4,551 m; 14,931 ft) is the entrance pass to the Spiti Valley from Lahaul. It is 21 km from Chandra Tal.[1] This district is connected to Manali through the Rohtang Pass. To the south, Spiti ends 24 km from Tabo, at the Pare chu gorge where the road enters Kinnaur and joins with National Highway No. 22.[2]
The two valleys are quite different in character. Spiti is more barren and difficult to cross, with an average elevation of the valley floor of 4,270 m (14,009 ft). It is enclosed between lofty ranges, with the Spiti river rushing out of a gorge in the southeast to meet the Sutlej River. It is a typical mountain desert area with an average annual rainfall of only 170 mm (6.7 inches).[3]
Flora and fauna
Lahaul valley in winter
Mountain peak in Lahaul and Spiti district
The harsh conditions of Lahaul permit only scattered tufts of hardy grasses and shrubs to grow, even below 4,000 metres. Glacier lines are usually found at 5,000 metres.
Animals such as yaks and dzos roam across the wild Lingti plains. However, over-hunting and a decrease in food supplies has led to a large decrease in the population of the Tibetan antelope, argali, kiangs, musk deer, and snow leopards in these regions, reducing them to the status of endangered species. However, in the Lahaul valley, one can see ibex, brown bears, foxes and snow leopards during winter.
[edit]People
Mother and child in near Gandhola Monastery. 2004
The language, culture, and populations of Lahaul and Spiti are closely related. Generally the Lahaulis are of Tibetan and Indo-Aryan descent, while the Spiti Bhotia are more similar to the Tibetans, owing to their proximity to Tibet. Fairer skin and hazel-colored eyes are commonly seen among the Lahaulis.
The languages of both the Lahauli and Spiti Bhutia belong to the Tibetan family. They are very similar to the Ladakhi and Tibetans culturally, as they had been placed under the rule of the Guge and Ladakh kingdoms at occasional intervals.
Among the Lahaulis, the family acts as the basic unit of kinship. The extended family system is common, evolved from the polyandric system of the past. The family is headed by a senior male member, known as the Yunda, while his wife, known as the Yundamo, attains authority by being the oldest member in the generation. The clan system, also known as Rhus, plays another major role in the Lahauli society.
The Spiti Bhutia community has an inheritance system that is otherwise unique to the Tibetans. Upon the death of both parents, only the eldest son will inherit the family property, while the eldest daughter inherits the mother's jewellery, and the younger siblings inherit nothing. Men usually fall back on the social security system of the Trans-Himalayan Gompas.
[edit]Lifestyle
The lifestyles of the Lahauli and Spiti Bhotia are similar, owing to their proximity. Polyandry was widely practiced by the Lahaulis in the past, although this practice has been dying out. The Spiti Bhutia do not generally practice polyandry any more, although it is accepted in a few isolated regions.
Divorces are accomplished by a simple ceremony performed in the presence of village elders. Divorce can be sought by either partner. The husband has to pay compensation to his ex-wife if she does not remarry. However, this is uncommon among the Lahaulis.
Agriculture is the main source of livelihood. Potato farming is common. Occupations include animal husbandry, working in government programs, government services, and other businesses and crafts that include weaving. Houses are constructed in the Tibetan architectural style, as the land in Lahul and Spiti is mountainous and quite prone to earthquakes.
[edit]Religion
Kunzum Pass between Lahul & Spiti
Ki-Gompa Spiti
Most of the Lahaulis follow a combination of Hinduism and Tibetan Buddhism of the Drukpa Kagyu order, while the Spiti Bhotia follow Tibetan Buddhism of the Gelugpa order. Within Lahoul/swangla, the Baralacha-La region had the strongest Buddhist influence, owing to its close proximity to Spiti. Lahoul/swangla has temples such as Triloknath , where pilgrims worship a certain god in different manifestations, notably in the form of Shiva and Avalokiteshvara where Udaipur is a puritan temple. This bas-relief, of marble, depicts the Buddhist deity Avalokiteshvara (the embodiment of the Buddha's compassion) in a stylized seated position; Hindu devotees take it to be Shiva Nataraj, Shiva dancing. This image appears to be of sixteenth century Chamba craftsmanship. It was created to replace the original black stone image of the deity, which became damaged by art looters. This original image is kept beneath the plinth of the shrine. It appears to be of 12th century Kashmiri provenance . Much of the art thieves are active in this remote belt because of neglected gompas and temples.
Before the spread of Tibetan Buddhism and Hinduism, the people were adherents of the religion 'Lung Pe Chhoi', an animistic religion that had some affinities with the Bön religion of Tibet. While the religion flourished, animal and human sacrifices were regularly offered up to the 'Iha', a term that refers to evil spirits residing in the natural world, notably in the old pencil-cedar trees, rocks and caves. Vestiges of the Lung Pe Chhoi religion can be seen in the behaviour of the Lamas, who are believed to possess certain supernatural powers.
The Losar festival (also known as Halda in Lahauli) is celebrated between the months of January and February. The date of celebration is decided by the Lamas. It has the same significance as the Diwali festival of Hinduism, but is celebrated in a Tibetan fashion.
At the start of the festival, two or three persons from every household will come holding burning incense. The burning sticks are then piled into a bonfire. The people will then pray to Shiskar Apa, the goddess of wealth (other name Vasudhara) in the Buddhist religion.
In the Pattan belt of the valley in Lahoul most population follows Hinduism,but counts for 14 percent of the total and they are called swanglas. The fagli festival is celebrated between February and March all over the valley. This festival is a new year festival and closely precedes beginning of tibetian and Chinese calendar. Notable is the Pattan people are the late settlers in the valley around 1500 A.D. and have broad highlights and have distinct language on the likes the central Asians,chamba, pangi, pashtoons and uyghurs. This belt is known for the convergence for chandra and bhaga rivers to form Chenab.
[edit]Tourism
Ki Gompa
The natural scenery and Buddhist monasteries, such as Ki, Dhankar, Shashur, Guru Ghantal and Tayul Gompas, are the main tourist attractions of the region.
One of the most interesting places is the Tabo Monastery, located 45 km from Kaza, Himachal Pradesh, the capital of the Spiti region. This monastery rose to prominence when it celebrated its thousandth year of existence in 1996. It houses a collection of Buddhist scriptures, Buddhist statues and Thangkas. The ancient gompa is finished with mud plaster, and contains several scriptures and documents. Lama Dzangpo heads the gompa here. There is a modern guest house with a dining hall and all facilities are available.
Another famous gompa, Kardang Monastery, is located at an elevation of 3,500 metres across the river, about 8 km from Keylong. Kardang is well connected by the road via the Tandi bridge which is about 14 km from Keylong. Built in the 12th century, this monastery houses a large library of Buddhist literature including the main Kangyur and Tangyur scriptures.
The treacherous weather in Lahaul and Spiti permits visitors to tour only between the months of June to October, when the roads and villages are free of snow and the high passes (Rothang La and Kunzum La) are open. It is possible to access Spiti from Kinnaur (along the Sutlej) all through the year, although the road is sometimes temporarily closed by landslides or avalanches.
Buddhist Monasteries in Spiti: Spiti is one of the important centers of Buddhism in Himachal Pradesh. It is popularly known as the 'land of lamas'. The valley is dotted by numerous Buddhist Monasteries or Gompas that are famous throughout the world and are a favorite of Dalai Lama.
Kye Monastery: Kye Monastery in Spiti is the main research center of the Buddhists in India. Near about 300 lamas are receiving their religious training from here. It is oldest and biggest monastery in Spiti. It houses the rare painting and beautiful scriptures of Buddha and other gods and goddess. You may also find rare 'Thangka' paintings and ancient musical instruments 'trumpets, cymbals, and drums in the monastery.
Tabo Monastery: Perched at an amazing altitude of 3050 meters, Tabo Monastery in the valley of Spiti is often referred to as the 'Ajanta of the Himalayas'. The 10th century Tabo Monastery was founded by the great scholar, Richen Zangpo, and has been declared as the World Heritage Site by UNESCO. The monastery houses more than 6 lamas and contains the rare collection of scriptures, pieces of art, wall paintings -Tankhas and Stucco.
Flora and fauna of Spiti Valley: The valley is blessed with the good population of snow leopards, ibex, Himalayan Brown Bear, Musk Deer, Himalayan Blue Sheep etc. which serves as the boon for the wildlife lovers. There are two important protected areas in the region that are a home to snow leopard and its prey including the Pin Valley National Park and Kibber Wildlife Sanctuary. Surprisingly, due to ardent religious beliefs, people of Spiti do not hunt these wild animals.
Apart from the exotic wildlife, the Valley of Spiti is also known for its amazing wealth of flora and the profusion of wild flowers. Some of the mot common species found here include Causinia thomsonii, Seseli trilobum, Crepis flexuosa, Caragana brevifolia and Krascheninikovia ceratoides. Then there are more than 62 species of medicinal plants found here.
Adventure activities:
To- do-Trials: For trekkers, the Spiti Valley is a paradise, offering challenging treks to explore the new heights of the Himalayas. The treks takes you to the most remote areas including the rugged villages and old Gompas followed by the exotic wildlife trails. Some of the popular trekking routes in the area includes Kaza-Langza-Hikim-Comic-Kaza, Kaza-Ki-Kibber-Gete-Kaza, Kaza-Losar-Kunzum La and Kaza-Tabo-Sumdo-Nako. Please note that you carry all the necessary things before out for the trekking tour to Spiti. Tents, sleeping bags, cooking equipment, heavy woollens and sunglasses are a must.
Skiing: Skiing is the popular adventure sports in Spiti and is popular in India from the past few years. The amazing snow clad mountains with the added advantage of inspiring heights are enough to allure the adventure spirits of the avid skier, providing all the thrill and fun attracted to the sport. People from all around the globe come to experience this enthralling adventure activity.
Yak Safari: The most exciting of all adventure activities in Spiti is the Yak safari. You can hire the Yak to see the flora and fauna of trans-Himalayan desert. It is, in fact, the lifetime opportunity that you won't find anywhere else so easily. Apart from this, horse safaris are also conducted in this area.
Sources en.wikipedia.org/wiki/Lahaul_and_Spiti_district
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ART OF PHOTOGRAPHY & WORLD THROUGH THE EYES OF SERIOUS PHOTOGRAPHERS on facebook
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ART OF PHOTOGRAPHY & WORLD THROUGH SERIOUS PHOTOGRAPHERS EYES
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I intent to publish in near future the TRAVEL PHOTOBOOKS on
Landscapes in 6 Continents (Title 1- Stupendous Landscapes across 6 Continents) ,
Wonders of World (Title 2 - "Ancient and New 7 Wonders of World from a Himalayan Photographers Eye") ,
28 UNESCO World Heritage Sites in India (Title 3 -"All 28 UNESCO World Heritage Sites in India") ,
Himalayas in India, Nepal, China, Tibet & Bhutan (Title 4 -"Stupendous Himalayas"),
UNESCO Interesting World Heritage Sites across globe ( Title 5 - "Best of UNESCO World Heritage Sites") ,
Himachal Pradesh (Title 6 - "Unforgettable Himachal Pradesh" Photostories by SunDeep® Bhardwaj sundeepkullu.com)
I do not allow downloading of my images and they are digitally watermarked with Digimarc (DMRC) which makes it easier for me to identify any unauthorised party using the across web or any media. Even if my work is downloaded in full or in part Digimarc is capable of tracing the use of images across web or any other media. Due to previous copyright infringement by parties not authorised in written by me, i have penalised parties using my images without my permisision. I stock my photos on my official website sundeepkullu.com and flickr (the world's best photography website for professionals amateurs and serious photographers as well as photo admirers) in web compatible resolutions only with no permissions to download or use my pictures in any kind of media without prior written permission from me. Thanks for your understanding.
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U.S. Air Force Tech. Sgt. Michael Case, a team leader with the 379th Expeditionary Civil Engineer Squadron Explosive Ordnance Disposal (EOD), defuses simulated unexploded ordnance found in a mock vehicle borne improvised explosive device (VBIED), during a VBIED response training exercise Dec. 18, 2018, at Al Udeid Air Base, Qatar. Training participants utilized an F6A robotic platform, the bomb suit, and other specific tools to disrupt a VBIED during the exercise. (U.S. Air Force photo by Tech. Sgt. Christopher Hubenthal)
Utilizing the Cincinnati Directional Running, NS train 196 hustles northbound through Glendale, Ohio on CSX trackage as train Z105-14 with the NS New York Central Heritage Unit on the point.
"This is a beautifully-constructed 1 and 3/4 storey residence utilizing local sandstone which was likely obtained from construction of the locks. The front view gives the appearance of a bungalow as the second storey dormer windows are restricted to the sides and the rear of the residence. The original oak front doors - exterior and interior - are still in place. There is a large sandstone chimney near the front entrance. The original sandstone work is remarkable; both in quality and architectural features as previously described, and must have contributed considerably to the building cost. According to City records, this residence was constructed in 1919 but there is no record of occupancy until 1921 when Wm. F. Gilchriese is listed as occupant. From 1918-1922 Glichriese was Manager, New Ontario Dock Co. Ltd., agent for Canada Steamship Lines and agent for Northern Navigation Co. Ltd. Prior to moving to 1035 Queen St. E., he lived at 124 McGregor Ave. He left the City in 1922. His home was sold to James F. Shaw in 1922 who founded Shaw Milling. Members of the Shaw family lived there for just over 80 years. In the 1930's, James Shaw constructed a flat-roofed garage utilizing sandstone to match the original residence." - info from Heritage Trust Ontario.
"Sault Ste. Marie (/ˈsuː seɪnt məˈriː/ SOO-seint-ma-REE) is a city on the St. Marys River in Ontario, Canada, close to the Canada–US border. It is the seat of the Algoma District and the third largest city in Northern Ontario, after Sudbury and Thunder Bay.
The Ojibwe, the indigenous Anishinaabe inhabitants of the area, call this area Baawitigong, meaning "place of the rapids." They used this as a regional meeting place during whitefish season in the St. Mary's Rapids. (The anglicized form of this name, Bawating, is used in institutional and geographic names in the area.)
To the south, across the river, is the United States and the Michigan city of the same name. These two communities were one city until a new treaty after the War of 1812 established the border between Canada and the United States in this area at the St. Mary's River. In the 21st century, the two cities are joined by the International Bridge, which connects Interstate 75 on the Michigan side, and Huron Street (and former Ontario Secondary Highway 550B) on the Ontario side. Shipping traffic in the Great Lakes system bypasses the Saint Mary's Rapids via the American Soo Locks, the world's busiest canal in terms of tonnage that passes through it, while smaller recreational and tour boats use the Canadian Sault Ste. Marie Canal.
French colonists referred to the rapids on the river as Les Saults de Ste. Marie and the village name was derived from that. The rapids and cascades of the St. Mary's River descend more than 6 m (20 ft) from the level of Lake Superior to the level of the lower lakes. Hundreds of years ago, this slowed shipping traffic, requiring an overland portage of boats and cargo from one lake to the other. The entire name translates to "Saint Mary's Rapids" or "Saint Mary's Falls". The word sault is pronounced [so] in French, and /suː/ in the English pronunciation of the city name. Residents of the city are called Saultites.
Sault Ste. Marie is bordered to the east by the Rankin and Garden River First Nation reserves, and to the west by Prince Township. To the north, the city is bordered by an unincorporated portion of Algoma District, which includes the local services boards of Aweres, Batchawana Bay, Goulais and District, Peace Tree and Searchmont. The city's census agglomeration, including the townships of Laird, Prince and Macdonald, Meredith and Aberdeen Additional and the First Nations reserves of Garden River and Rankin, had a total population of 79,800 in 2011.
Native American settlements, mostly of Ojibwe-speaking peoples, existed here for more than 500 years. In the late 17th century, French Jesuit missionaries established a mission at the First Nations village. This was followed by development of a fur trading post and larger settlement, as traders, trappers and Native Americans were attracted to the community. It was considered one community and part of Canada until after the War of 1812 and settlement of the border between Canada and the US at the Ste. Mary's River. At that time, the US prohibited British traders from any longer operating in its territory, and the areas separated by the river began to develop as two communities, both named Sault Ste. Marie." - info from Wikipedia.
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"This is a beautifully-constructed 1 and 3/4 storey residence utilizing local sandstone which was likely obtained from construction of the locks. The front view gives the appearance of a bungalow as the second storey dormer windows are restricted to the sides and the rear of the residence. The original oak front doors - exterior and interior - are still in place. There is a large sandstone chimney near the front entrance. The original sandstone work is remarkable; both in quality and architectural features as previously described, and must have contributed considerably to the building cost. According to City records, this residence was constructed in 1919 but there is no record of occupancy until 1921 when Wm. F. Gilchriese is listed as occupant. From 1918-1922 Glichriese was Manager, New Ontario Dock Co. Ltd., agent for Canada Steamship Lines and agent for Northern Navigation Co. Ltd. Prior to moving to 1035 Queen St. E., he lived at 124 McGregor Ave. He left the City in 1922. His home was sold to James F. Shaw in 1922 who founded Shaw Milling. Members of the Shaw family lived there for just over 80 years. In the 1930's, James Shaw constructed a flat-roofed garage utilizing sandstone to match the original residence." - info from Heritage Trust Ontario.
"Sault Ste. Marie (/ˈsuː seɪnt məˈriː/ SOO-seint-ma-REE) is a city on the St. Marys River in Ontario, Canada, close to the Canada–US border. It is the seat of the Algoma District and the third largest city in Northern Ontario, after Sudbury and Thunder Bay.
The Ojibwe, the indigenous Anishinaabe inhabitants of the area, call this area Baawitigong, meaning "place of the rapids." They used this as a regional meeting place during whitefish season in the St. Mary's Rapids. (The anglicized form of this name, Bawating, is used in institutional and geographic names in the area.)
To the south, across the river, is the United States and the Michigan city of the same name. These two communities were one city until a new treaty after the War of 1812 established the border between Canada and the United States in this area at the St. Mary's River. In the 21st century, the two cities are joined by the International Bridge, which connects Interstate 75 on the Michigan side, and Huron Street (and former Ontario Secondary Highway 550B) on the Ontario side. Shipping traffic in the Great Lakes system bypasses the Saint Mary's Rapids via the American Soo Locks, the world's busiest canal in terms of tonnage that passes through it, while smaller recreational and tour boats use the Canadian Sault Ste. Marie Canal.
French colonists referred to the rapids on the river as Les Saults de Ste. Marie and the village name was derived from that. The rapids and cascades of the St. Mary's River descend more than 6 m (20 ft) from the level of Lake Superior to the level of the lower lakes. Hundreds of years ago, this slowed shipping traffic, requiring an overland portage of boats and cargo from one lake to the other. The entire name translates to "Saint Mary's Rapids" or "Saint Mary's Falls". The word sault is pronounced [so] in French, and /suː/ in the English pronunciation of the city name. Residents of the city are called Saultites.
Sault Ste. Marie is bordered to the east by the Rankin and Garden River First Nation reserves, and to the west by Prince Township. To the north, the city is bordered by an unincorporated portion of Algoma District, which includes the local services boards of Aweres, Batchawana Bay, Goulais and District, Peace Tree and Searchmont. The city's census agglomeration, including the townships of Laird, Prince and Macdonald, Meredith and Aberdeen Additional and the First Nations reserves of Garden River and Rankin, had a total population of 79,800 in 2011.
Native American settlements, mostly of Ojibwe-speaking peoples, existed here for more than 500 years. In the late 17th century, French Jesuit missionaries established a mission at the First Nations village. This was followed by development of a fur trading post and larger settlement, as traders, trappers and Native Americans were attracted to the community. It was considered one community and part of Canada until after the War of 1812 and settlement of the border between Canada and the US at the Ste. Mary's River. At that time, the US prohibited British traders from any longer operating in its territory, and the areas separated by the river began to develop as two communities, both named Sault Ste. Marie." - info from Wikipedia.
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Koziar's Christmas Village is a seasonal attraction located in Jefferson Township, near Bernville, Berks County, Pennsylvania, U.S.A., approximately 15 miles (24 km) northwest of Reading. Christmas Village utilizes approximately one half million Christmas lights and other decorative effects in a presentation that has repeatedly been listed among the top tourist attractions in Pennsylvania and the top Christmas displays in the United States.
The Christmas Village property was originally known as Spring Lake Dairy Farm, a working dairy farm. William M. Koziar began decorating his rural property for Christmas in 1948. The display was created for the enjoyment of Koziar's wife, Grace, and four children and initially centered on the house and barn. However, the display became increasingly elaborate and grew to incorporate the lake, walkways, trees, and fences. Over time the private display became a popular local attraction, known as "The Christmas House," and traffic on the nearby road was sometimes snarled by passersby stopping to view the display. Eventually, visitors were admitted to the premises and Koziar paved a former wheat field to provide parking. Initially, the dairy farm remained active, and the Koziars had to wait until after the cows were milked to turn on the lights, as there was not enough power for the milking machines and the lights to operate simultaneously. Many of the dioramas are housed in former chicken coops and display toys, clothes and other belongs of the Koziars' children and grandchildren. In 2008 Koziar's Christmas Village celebrated its sixtieth anniversary. It remains a family-owned attraction, currently operated by the Koziars' daughters, and several current employees are second- and third-generation associates.
Christmas Village features the elaborately illuminated home and barn of the Koziar family, as well as numerous smaller buildings. Upon entrance, visitors are greeted by costumed characters Rudolph, Frosty, and the Village's own Buddy the Bear. A marked pathway leads visitors among the illuminated buildings and other displays. Children may visit Santa Claus at his headquarters on Santa Claus Lane. There are several large dioramas depicting scenes such as Christmas Beneath the Sea, Christmas in the Jungle, Santa's Post Office, and Christmas in Other Lands. There are a number of displays featuring cut-out representations of characters from popular comic strips, animated films and fairy tales, as well as manger scenes, presentations of the biblical story of the Nativity, and tellings of seasonal stories such as A Christmas Carol and The Nutcracker. The Village also includes a recreation of the Valley Forge encampment and a G gauge outdoor train layout that encompasses most of the barnyard. The "Kissing Bridge" has been the site of several marriage proposals, engagements and weddings. In addition, there are several indoor features, including an extensive H0 scale model train layout and sales area, as well as shops selling souvenirs, Christmas decorations, refreshments, and other seasonal items.
Perhaps the most dramatic feature of the Village is the first glimpse one sees of the display. Most visitors approach the property from the east, via Christmas Village Road. Being farm country the surrounding area is sparsely inhabited and, after dark, sparsely lit. The terrain blocks the view of the Village until the road crests a hill just a few hundred feet to the east of the display, at which point the entire Village is suddenly visible, reflected in the lake. As of late 2010 the Christmas Village website features a virtual recreation of this experience as a part of its home page.
Christmas Village has been named Best Outdoor Christmas Display in the World by Display World magazine. It has also been given the "Award of Excellence" by the Pennsylvania Travel Council as a top travel attraction in the state. A twilight image of Christmas Village was used as jacket art for the book Christmas in America: A Photographic Celebration of the Holiday Season by Peter Guttman, published in 2007 by Skyhorse Publishing and now in its second edition. Christmas Village has been featured frequently by local media, as well as by national and international outlets.
Information from: en.wikipedia.org/wiki/Koziar%27s_Christmas_Village
RADIUM
P. O. Fairmont Springs, B.C. (corner card cover)
The Kootenai, Shuswap, and Blackfoot Indians were the first to utilize the hot springs around what is now Fairmont. In 1887, the first non-native to homestead in the Fairmont area (which was then called Radium and later known as Fairmont Springs Post Office and Railroad Station) was George Geary.
George Geary established a homestead here in 1887. The following year Sam Brewer built a rest stop for stagecoaches, which were just beginning to travel through the valley. The first resort was built at the hot springs location in the early 1900's. In 1957, brothers Earl and Lloyd Wilder bought the business and immediately expanded the hot mineral pools...people passing through the country bathed in the hot springs here long before Mr. and Mrs. Brewer, around 1888, built their Fairmont Hotel, a log house within half a mile of the springs.
Fairmont Springs, B.C. - "Near Brewer's Ranch, about thirteen miles south of Windermere and only a few hundred yards from the main road, there is a series of hot springs, known as Fairmont Springs, which at this point bubble out from the side-hill. The waters as they leave the ground have a temperature of from 90° to 120°F. These springs, some twenty or twenty-five in number, cover an area of several acres and are of varying size and temperature, the largest running about as much water as would come out of a 3-inch pipe under a 10-foot head. The water is as clear as crystal and is evidently highly charged with lime and a little iron, judging from the deposits which form on the surface around the springs. This deposit forms in the shape of a circular basin with the spring in centre - regular natural baths - much used as such by the people of the locality, who credit the waters with great medicinal properties, a belief handed down by the Indians of the neighbourhood. There are several of these basins in the creek-bottom with waters at a temperature of 100°F, while within 5 feet flows a good-sized creek with water at 40 degrees, providing the 'hot bath and cold plunge' of the Turkish bath." (BC Mines Report, 1898)
- from 1908 "Lovell's Gazetteer of the Dominion of Canada" - FAIRMONT SPRINGS, a post village In the East Kootenay District, B.C., 2 miles from Upper Columbia Lakes, and 3 miles from Sam's Landing, Lake Windermere. The nearest railway station is Golden (100 miles northward), on the main line of the C.P.R., between Field and Donald. The Hot Springs are seven in number; they are celebrated for their curative properties, and will eventually be a favorite resort for Invalids and otviers.
(from - Wrigley's 1918 British Columbia Directory) - FAIRMONT SPRINGS - a post office and ranching settlement in the Columbia Valley, at head of Columbia Lake, in Columbia Provincial Electoral District, distant one mile from Radium on the C. P. R. The nearest telegraph, C. P. R., is at Windermere 13 miles. The Hot Springs are 1 1/2 miles from Radium station, and besides being radio-active, also contain radium, sulphate of calcium, gypsum, and strong in carbonic acid gas, the temperature varying around 115 degrees Fahr.
Fairmont Springs Post Office was opened - 1 April 1888; closed - 31 December 1901; re-opened - 1 April 1902; renamed Fairmont Hot Springs Post Office - 1 May 1934.
LINK to a list of Postmasters who served at the FAIRMONT SPRINGS Post Office - www.bac-lac.gc.ca/eng/discover/postal-heritage-philately/...;
- sent from - / FAIRMONT SPRINGS / FE 8 / 28 / B.C. / - split ring cancel - this split ring hammer (A-2) was proofed - 5 January 1911 - (RF D). The first split ring hammer (A-1) was proofed - 30 May 1888.
- arrived at - / CRANBROOK / PM / FE 8 / 28 / B.C. / - cds arrival backstamp
Addressed to: C. Garrett Esq., / Taxidermist, / Cranbrook, B.C.
Cecil Bernard Dudley Garrett (b. 31 December 1882 in Southsea Hants, Hampshire, England - d. 1 January 1979 at age 96 in North Vancouver, British Columbia) - son of D' Chase Fredrick Garrett and Mary Augusta Greatrex.
His wife - Rose Marion (nee Eassie) Garrett
Birth - 24 January 1881 in London, City of London, England
Death - 10 May 1938 (aged 57) in Cranbrook, British Columbia
Daughter of William Eassie and Marian Dennehy; married to Cecil Bernard Dudley Garrett - Rose Marion Eassie daughter of William Eassie and Rose Harlow were married in Cranbrook BC on - 15 November 1919.
(Cranbrook Courier newspaper) - September 9, 1928 - Michell and Garrett have opened a taxidermist establishment in the Cranbrook Hotel block. Both these gentlemen are past masters in the subject of natural history and besides are champion lawn tennis players in Alberta.
The Phrygian cap is a soft conical cap with the top pulled forward, associated in antiquity with several peoples in Eastern Europe and Anatolia, including Phrygia, Dacia and the Balkans. In early modern Europe it came to signify freedom and the pursuit of liberty through a confusion with the pileus, the felt cap of manumitted (emancipated) slaves of ancient Rome. Accordingly, the Phrygian cap is sometimes called a liberty cap; in artistic representations it signifies freedom and the pursuit of liberty.By the 4th century BC (early Hellenistic period) the Phrygian cap was associated with Phrygian Attis, the consort of Cybele, the cult of which had by then become graecified. At around the same time, the cap appears in depictions of the legendary king Midas and other Phrygians in Greek vase-paintings and sculpture.Such images predate the earliest surviving literary references to the cap.By extension, the Phrygian cap came to be applied to several other non-Greek-speaking peoples ("barbarians" in the classical sense) as well. Most notable of these extended senses of "Phrygian" were the Trojans and other western Anatolian peoples, who in Greek perception were synonymous with the Phrygians, and whose heroes Paris, Aeneas, and Ganymede were all regularly depicted with a Phrygian cap. Other Greek earthenware of antiquity also depict Amazons and so-called "Scythian" archers with Phrygian caps. Although these are military depictions, the headgear is distinguished from "Phrygian helmets" by long ear flaps, and the figures are also identified as "barbarians" by their trousers. The headgear also appears in 2nd-century BC Boeotian Tanagra figurines of an effeminate Eros, and in various 1st-century BC statuary of the Commagene, in eastern Anatolia. Greek representations of Thracians also regularly appear with Phrygian caps, most notably Bendis, the Thracian goddess of the moon and the hunt, and Orpheus, a legendary Thracian poet and musician.
While the Phrygian cap was of wool or soft leather, in pre-Hellenistic times the Greeks had already developed a military helmet that had a similarly characteristic flipped-over tip. These so-called "Phrygian helmets" (named in modern times after the cap) were usually of bronze and in prominent use in Thrace, Dacia, Magna Graecia and the rest of the Hellenistic world from the 5th century BC up to Roman times. Due to their superficial similarity, the cap and helmet are often difficult to distinguish in Greek art (especially in black-figure or red-figure earthenware) unless the headgear is identified as a soft flexible cap by long earflaps or a long neck flap. Also confusingly similar are the depictions of the helmets used by cavalry and light infantry (cf. Peltasts of Thrace and Paeonia), whose headgear – aside from the traditional alopekis caps of fox skin – also included stiff leather helmets in imitation of the bronze ones.The Greek concept passed to the Romans in its extended sense, and thus encompassed not only to Phrygians or Trojans (which the Romans also generally associated with the term "Phrygian"), but also the other near-neighbours of the Greeks. On Trajan's Column, which commemorated Trajan's epic wars with the Dacians (101–102 and 105–106 AD), the Phrygian cap adorns the heads of Trajan's Dacian prisoners. Parthians appear with Phrygian caps in the 2nd-century Arch of Septimius Severus, which commemorates Roman victories over the Parthian empire. Likewise with Phrygians caps, but for Gauls, appear in 2nd-century friezes built into the 4th-century Arch of Constantine.The Phrygian cap reappears in figures related to the 1st-4th century Roman Mithraic Mysteries. This astrology-centric mystery cult (cultus) projected itself with pseudo-oriental trappings (known as perserie in scholarship) in order to distinguish itself from both traditional Roman religion and from the other mystery cults. In the artwork of the cult (e.g. in the so-called "tauroctony" cult images), the figures of the god Mithras as well as those of his helpers Cautes and Cautopates are routinely depicted with a Phrygian cap. The function of the Phrygian cap in the cult are unknown, but it is conventionally identified as an accessory of its perserie.
Early Christian art (and continuing well into the Middle Ages) build on the same Greco-Roman perceptions of (Pseudo-)Zoroaster and his "Magi" as experts in the arts of astrology and magic, and routinely depict the "three wise men" (that follow a star) with Phrygian caps.In late Republican Rome, a soft felt cap called the pileus served as a symbol of freemen (i.e. non-slaves), and was symbolically given to slaves upon manumission, thereby granting them not only their personal liberty, but also libertas— freedom as citizens, with the right to vote (if male). Following the assassination of Julius Caesar in 44 BC, Brutus and his co-conspirators instrumentalized this symbolism of the pileus to signify the end of Caesar's dictatorship and a return to the (Roman) republican system.[2][not in citation given]. These Roman associations of the pileus with liberty and republicanism were carried forward to the 18th-century, when the pileus was confused with the Phrygian cap, with the Phrygian cap then becoming a symbol of those values.
France's bonnet rouge.French revolutionaries wearing bonnets rouges and tricolor cockades.In revolutionary France.In 1675, the anti-tax and anti-nobility Stamp-Paper revolt erupted in Brittany and north-western France, where it became known as the bonnets rouges uprising after the blue or red caps worn by the insurgents. Although the insurgents are not known to have preferred any particular style of cap, the name and color stuck as a symbol of revolt against the nobility and establishment. Robespierre would later object to the color, but was ignored.
The use of a Phrygian-style cap as a symbol of revolutionary France is first documented in May 1790, at a festival in Troyes adorning a statue representing the nation, and at Lyon, on a lance carried by the goddess Libertas.[4] To this day the national allegory of France, Marianne, is shown wearing a red Phrygian cap.By wearing the bonnet rouge and sans-culottes ("without silk breeches"), the Parisian working class made their revolutionary ardour and plebeian solidarity immediately recognizable. By mid-1791, these mocking fashion statements included the bonnet rouge as Parisian hairstyle, proclaimed by the Marquis de Villette (12 July 1791) as "the civic crown of the free man and French regeneration." On 15 July 1792, seeking to suppress the frivolity, François Christophe Kellermann, 1st Duc de Valmy, published an essay in which the Duke sought to establish the bonnet rouge as a sacred symbol that could only be worn by those with merit. The symbolic hairstyle became a rallying point and a way to mock the elaborate wigs of the aristocrats and the red caps of the bishops. On 6 November 1793, the Paris city council declared it the official hairstyle of all its members.The bonnet rouge on a spear was proposed as a component of the national seal on 22 September 1792 during the third session of the National Convention. Following a suggestion by Gaan Coulon, the Convention decreed that convicts would not be permitted to wear the red cap, as it was consecrated as the badge of citizenship and freedom. In 1792, when Louis XVI was induced to sign a constitution, popular prints of the king were doctored to show him wearing the bonnet rouge.[6] The bust of Voltaire was crowned with the red bonnet of liberty after a performance of his Brutus at the Comédie-Française in March 1792.During the period of the Reign of Terror (September 1793–July 1794), the cap was adopted defensively even by those who might be denounced as moderates or aristocrats and were especially keen to advertise their adherence to the new regime. The caps were often knitted by women known as Tricoteuse, who sat beside the guillotine during public executions in Paris and supposedly continued knitting in between executions.[2][not in citation given] The spire of Strasbourg Cathedral was crowned with a bonnet rouge in order to prevent it from being torn down in 1794.In 1814, the Acte de déchéance de l'Empereur decision formally deposed the Bonapartes and restored the Bourbon regime, who in turn proscribed the bonnet rouge, La Marseillaise and Bastille Day celebrations. The symbols reappeared briefly in March–July 1815 during "Napoleon's Hundred Days", but were immediately suppressed again following the second restoration of Louis XVIII on 8 July 1815.The symbols resurfaced again during the July Revolution of 1830, after which they were re-instated by the liberal July Monarchy of Louis Philippe I, and the revolutionary symbols—anthem, holiday, and bonnet rouge—became "constituent parts of a national heritage consecrated by the state and embraced by the public."Mariannes with bonnets rouges demonstrate against same-sex marriage in Paris on 13 January 2013, organised by the group "Manif pour tous”In modern France?The republican associations with the bonnet rouge were adopted as the name and emblem of a French satirical republican and anarchist periodical published between 1913 and 1922 by Miguel Almereyda that targeted the Action française, a royalist, counter-revolutionary movement on the extreme right.
The anti-tax associations with the bonnet rouge were revived in October 2013, when a French tax-protest movement called the bonnets rouges used the red revolution-era Phrygian cap as a protest symbol. By means of large demonstrations and direct action, which included the destruction of many highway tax portals, the movement successfully forced the French government to rescind the tax.
In the United States: A Phrygian cap on the Seal of the U.S. Senate.In the years just prior to the American Revolutionary War of independence from Great Britain, the symbol of republicanism and anti-monarchial sentiment reappeared in the United States as headgear of Columbia,[8] who in turn was visualized as a goddess-like female national personification of the United States and of Liberty herself. The cap reappears in association with Columbia in the early years of the republic, for example on the obverse of the 1785 Immune Columbia pattern coin, which shows the goddess with a helmet seated on a globe holding in a right hand a furled American flag topped by the liberty cap.Starting in 1793, U.S. coinage frequently showed Columbia/Liberty wearing the cap. The anti-federalist movement likewise instrumentalized the figure, as in a cartoon from 1796 in which Columbia is overwhelmed by a huge American eagle holding a Liberty Pole under its wings.[8] The cap's last appearance on circulating coinage was the Walking Liberty Half Dollar, which was minted through 1947 (and reused on the current bullion American Silver Eagle).The U.S. Army has, since 1778, utilized a "War Office Seal" in which the motto "This We'll Defend" is displayed directly over a Phrygian cap on an upturned sword. It also appears on the state flags of West Virginia (as part of its official seal), New Jersey, and New York, as well as the official seal of the United States Senate, the state of Iowa, the state of North Carolina (as well as the arms of its Senate,[9]) and on the reverse side of the Seal of Virginia.In 1854, when sculptor Thomas Crawford was preparing models for sculpture for the United States Capitol, Secretary of War Jefferson Davis (later to be the President of the Confederate States of America) insisted that a Phrygian cap not be included on a Statue of Freedom, on the grounds that "American liberty is original and not the liberty of the freed slave". The cap was not included in the final bronze version that is now in the building.
In Latin America: The coat of arms of Haiti includes a Phrygian cap on top of a palm tree, commemorating that country's foundation in a slave revolt.Many of the anti-colonial revolutions in Latin America were heavily inspired by the imagery and slogans of the American and French Revolutions. As a result, the cap has appeared on the coats of arms of many Latin American nations. The coat of arms of Haiti includes a Phrygian cap to commemorate that country's foundation by rebellious slaves.The cap had also been displayed on certain Mexican coins (most notably the old 8-reales coin) through the late 19th century into the mid-20th century. Today, it is featured on the coats of arms or national flags of Argentina, Bolivia, Colombia, Cuba, El Salvador, Haiti, Nicaragua and Paraguay.
en.wikipedia.org/wiki/Phrygian_cap
The revolutionaries are wearing a Phrygian cap. In this article we will be interested in the origin of this bonnet. The cap was worn for the first time in France at the Procope, a coffee shop where revolutionaries used to gather. It resembles the cap worn by freed slaves in the Roman Empire; slaves whose masters had endowed them with freedom and whose descendants became fully-fledged Roman citizens. The Phrygian cap was thus a symbol of freedom as early as Antiquity already. The oldest traces of this bonnet date back to Mithra, the Iranian divinity of the Sun, of friendship, oath, and contracts. Mithraism was the most widespread religion in Europe before Christianity. The statues of Mithra, which have survived to present day, represent Mithra wearing a Phrygian cap and a floating cape; he is kneeling on the primordial bull, holding a dagger in the right hand and drawing the bull's head towards the back with the left.
Koziar's Christmas Village is a seasonal attraction located in Jefferson Township, near Bernville, Berks County, Pennsylvania, U.S.A., approximately 15 miles (24 km) northwest of Reading. Christmas Village utilizes approximately one half million Christmas lights and other decorative effects in a presentation that has repeatedly been listed among the top tourist attractions in Pennsylvania and the top Christmas displays in the United States.
The Christmas Village property was originally known as Spring Lake Dairy Farm, a working dairy farm. William M. Koziar began decorating his rural property for Christmas in 1948. The display was created for the enjoyment of Koziar's wife, Grace, and four children and initially centered on the house and barn. However, the display became increasingly elaborate and grew to incorporate the lake, walkways, trees, and fences. Over time the private display became a popular local attraction, known as "The Christmas House," and traffic on the nearby road was sometimes snarled by passersby stopping to view the display. Eventually, visitors were admitted to the premises and Koziar paved a former wheat field to provide parking. Initially, the dairy farm remained active, and the Koziars had to wait until after the cows were milked to turn on the lights, as there was not enough power for the milking machines and the lights to operate simultaneously. Many of the dioramas are housed in former chicken coops and display toys, clothes and other belongs of the Koziars' children and grandchildren. In 2008 Koziar's Christmas Village celebrated its sixtieth anniversary. It remains a family-owned attraction, currently operated by the Koziars' daughters, and several current employees are second- and third-generation associates.
Christmas Village features the elaborately illuminated home and barn of the Koziar family, as well as numerous smaller buildings. Upon entrance, visitors are greeted by costumed characters Rudolph, Frosty, and the Village's own Buddy the Bear. A marked pathway leads visitors among the illuminated buildings and other displays. Children may visit Santa Claus at his headquarters on Santa Claus Lane. There are several large dioramas depicting scenes such as Christmas Beneath the Sea, Christmas in the Jungle, Santa's Post Office, and Christmas in Other Lands. There are a number of displays featuring cut-out representations of characters from popular comic strips, animated films and fairy tales, as well as manger scenes, presentations of the biblical story of the Nativity, and tellings of seasonal stories such as A Christmas Carol and The Nutcracker. The Village also includes a recreation of the Valley Forge encampment and a G gauge outdoor train layout that encompasses most of the barnyard. The "Kissing Bridge" has been the site of several marriage proposals, engagements and weddings. In addition, there are several indoor features, including an extensive H0 scale model train layout and sales area, as well as shops selling souvenirs, Christmas decorations, refreshments, and other seasonal items.
Perhaps the most dramatic feature of the Village is the first glimpse one sees of the display. Most visitors approach the property from the east, via Christmas Village Road. Being farm country the surrounding area is sparsely inhabited and, after dark, sparsely lit. The terrain blocks the view of the Village until the road crests a hill just a few hundred feet to the east of the display, at which point the entire Village is suddenly visible, reflected in the lake. As of late 2010 the Christmas Village website features a virtual recreation of this experience as a part of its home page.
Christmas Village has been named Best Outdoor Christmas Display in the World by Display World magazine. It has also been given the "Award of Excellence" by the Pennsylvania Travel Council as a top travel attraction in the state. A twilight image of Christmas Village was used as jacket art for the book Christmas in America: A Photographic Celebration of the Holiday Season by Peter Guttman, published in 2007 by Skyhorse Publishing and now in its second edition. Christmas Village has been featured frequently by local media, as well as by national and international outlets.
Information from: en.wikipedia.org/wiki/Koziar%27s_Christmas_Village