The Gniezno Cathedral, together with the Lech Hill, is one of the greatest monuments in Poland.

In 999, the funeral of St. Wojciech and his canonization by Pope Sylvester II. In 1000 to tomb of St. Wojciech, Emperor Otto III arrived and it was so-called The First Congress of Gniezno. The Archdiocese of Gniezno and the First Ecclesiastical Metropolis in Poland, subject only to the Pope, were created. The silver reliquary of Saint Adalbert is located in the center of the Gothic chancel of the cathedral.

In 1025, Bolesław Chrobry was crowned king here, and after his death, his son Mieszko II. In 1076, Bolesław II Szczodry was crowned king of Poland.

In the cathedral, there are the famous Gniezno Doors depicting the biography of St. Wojciech. In the basement of the cathedral, you can see the relics of a stone building from the end of the 9th century, discovered during archaeological research, and fragments of the walls of the Basilica of Mieszko I.

During the first centuries of the emerging statehood, Gniezno was the capital of Poland. The last coronation of the King of Poland, Prince Przemysł II was in 1295. Wacław II of Bohemia was also crowned king here in 1300 after the armed seizure of Gniezno. In 1331, the Teutonic Knights entered the first capital of Poland, destroying the city and the temple.

-

Katedra Gnieźnieńska wraz z Wzgórzem Lecha jest jednym z największych zabytków Polski.

W 999 roku odbył się pogrzeb św. Wojciecha oraz jego kanonizacja przez papieża Sylwestra II, a roku 1000 do grobu św. Wojciecha przybył cesarz Otton III. Odbył się wtedy tzw. I Zjazd Gnieźnieński. Utworzono archidiecezję gnieźnieńską i I metropolię kościelną w Polsce, podległą wyłącznie papieżowi. Srebrny relikwiarz świętego Wojciecha znajduje się w centrum gotyckiego prezbiterium katedry.

W 1025 roku koronował się tutaj na króla Bolesław Chrobry, a po jego śmierci syn Mieszko II. W 1076 roku na króla Polski koronował się Bolesław II Szczodry.

W katedrze znajdują się słynne Drzwi Gnieźnieńskie przedstawiające życiorys św. Wojciecha. W podziemiach katedry można zobaczyć odkryte podczas badań archeologicznych relikty budowli kamiennej z końca IX wieku oraz fragmenty murów bazyliki Mieszka I.

Przez pierwsze wieki tworzącej się państwowości, Gniezno było stolicą Polski. Ostatnia koronacja na króla Polski, księcia Przemysła II była w 1295 roku. Na króla koronował się tutaj również Wacław II Czeski w roku 1300 po zbrojnym zajęciu Gniezna. W 1331 roku do pierwszej stolicy Polski wkroczyli Krzyżacy, niszcząc miasto i świątynię.

Ignore the EXIF data, this shot was done with the Mitakon Speedmaster at F0.95. The photo in the centre (originally a colour slide) I took in the winter of 1968/69).

See biography of Jennifer Aniston on my blog: barbiefantasies.com/biography-of-an-actress-jennifer-anis...

barbiefantasies.com/biography-of-a-singer-beyonc-knowles/

They (animals) are not just living things; they are beings with lives... that makes all the difference in the world...next time you are outside...notice the first bird you see…you are beholding a unique individual with personality traits, an emotional profile, and a library of knowledge built on experience…what you are witnessing is not just biology, but a biography.

Street biography

I am currently preparing another book of my work. The biography reads:

 

"Xavier picked up his first camera, a Yashica twin lens reflex, in 1970. It was his deceased father's camera, and while the budding photographer had no film, he made a connection with his father while observing the world around him on the ground glass of the camera. In 1972, at the age of ten, he received his first roll of film and began the process of mastering light, time and film sensitivity.

 

Xavier earned his BFA in painting and printmaking in 1984. One of the courses he signed up for during that time was a photography course. He took his father's old Yashica to class on the first day and was humiliated by the instructor and students because of it. The Canon AE1 was the hot camera during that time. He dropped the course and never took another photography course.

 

Because a painter's supplies took too much room, Xavier took up photography again when he went overseas in the Navy. By that time he could afford more modern equipment so he bought a Nikon F2 and lenses and began to document his travels. After the Navy, he went to work on his MFA and met the love of his life. As a new husband and father, he put away his cameras to become a nurse and support a new family. Life stayed that way for about 15 years until he saw a Nikon D200 in a pawn shop. He learned he could use all his old lenses, so he bought it.

 

Digital photography opened up a whole new world with total freedom of expression for him. Xavier combines a unique comprehension of light and shadow, form and space as seen by a painter, with the modern techniques of photomanipulation and photography. Xavier uses photography to connect with people on a personal and artistic level. By day Xavier continues to work as a registered nurse, but when he walks out of the hospital he picks up a camera and becomes the artist he always wanted to be.

 

"Photography allows me to connect with wonderful and extraordinary people.

That is why I do it. That is the only reason why I do it."

~ Xavier, Studio d'Xavier"

 

Now here's the secret. We're all extraordinary. The job of a portrait photographer is to see and capture that unique quality in each person. I'm forever indebted to the beautiful women and wonderful friends who help me in my endeavors. They make me look a lot better than I am.

  

We're Here! : Getting to Know You

 

Lacking inspiration for your 365 project? Join We're Here!

 

Self-portrait with letters; five LED spotlights in a dark room; edited in Fujifilm's raw converter.

Best viewed large. 100 x 100 cm giclée art print [15 prints made]

an in-camera double exopsure, edited in PSD CS6

Lismore, NSW 2015

Leica S (type 006)

70mm f2.5 lens

  

hate is a candle

 

love is a mirror

 

gender is a circle

 

greed is a fear

 

god is a magus

 

death is a tide

 

life is a tide also

  

Offical web site:

www.rjpoole.com/galleries/

 

EYE Photo Magazine - Vienna, Austria:

eye-photomagazine.weebly.com/eye-photo-magazine/eye-photo...

 

Artist Interview - Mumbai, India:

www.cvisuali.org/photographer-interviews-110.html

 

Short documentary - Lismore, Australia:

vimeo.com/153637144

 

Artparasites - Berlin, Germany:

www.artparasites.com/r-j-poole/

 

Contemporary Art Curator - Barcelona, Spain:

www.contemporaryartcurator.com/r-j-poole/

 

Documentary trailer:

www.youtube.com/watch?v=FoirzoKMSHA

 

Artist biography:

www.rjpoole.com/bio/

   

[Best viewed on large screen.]

 

This short film is based on the fine exhibition at the Inveresk Museum in Launceston, “H.J. King: Cameras and Carburettors”. It runs until late August 2023. www.qvmag.tas.gov.au/Whats-on/Museum-at-Inveresk/HJ-King-...

 

I was kindly given permission to photograph each of the exhibits (including video recording the film excerpts that I edited and posted yesterday). They even bent their no tripods policy for me to make this possible. For obvious reasons the museum lighting of the exhibits is dark (these photographs are precious and bright light would destroy them quickly). So once again I was able to trust the low light capabilities of the Nikon D850 to deliver, though manual focus was necessary under these conditions. So every single photograph here is captured by my camera.

 

Born in 1892, Herbert John King (known as H.J.) was a devoted amateur photographer, though he did in the 1920s pioneer an aerial photography business producing maps. He was industrious and innovative and was one of the early proponents of infrared photography. His greatest service in photography was not some stylistic innovation, but rather as a faithful recorder of a passing world. His historical photographs are for that reason very important.

 

King’s other passions are also made known in this short film. Motorcycles, and the natural world of wilderness and Tasmanian flora and fauna. The second half of his life (King died at 80 in 1973), was one of distinguished community service, as a founding member and President of the Launceston Field Naturalists’ Club, and a distinguished member of the Tasmanian Royal Society.

He was also a lifelong member of the Christadelphians, and as such was a pacifist and environmentalist.

 

Enjoy the presentation and the period music.

 

adb.anu.edu.au/biography/king-herbert-john-10742

 

www.utas.edu.au/library/companion_to_tasmanian_history/P/...

 

christadelphian.org.au/

 

* A note about the lighting. You notice the sepia tones. Some of King's earliest photos are in sepia or have this soft brown tint. This is the result of a chemical process that took place in the darkroom. Its purpose was to prevent fading and prolong a photograph’s life and archival value. But almost all of his post 1920 photos are straight black and white. The reason I opted to go with the museum lighting temperature is that this is exactly the experience you have of looking at these photographs in the exhibition. Frankly I also think it adds a level of warmth (quite literally in fact with the lighting) to the photographs.

Edited book cover of The biography of Lowitja O'Donoghue.

Lowitja is an Aboriginal Australian retired public administrator.

 

Sydney

 

Exhibited in the Sun Garden at Chateau de Villandry, this sculpture is one of four by Jean-Marc de Pas who was born in Rouen in 1962. More information regarding his works and biography can be found at www.jeanmarcdepas.com.

 

The Mithraic Mysteries were a mystery religion practised in the Roman Empire from about the 1st to 4th centuries AD. The name of the Persian god Mithra (proto-Indo-Iranian Mitra), adapted into Greek as Mithras, was linked to a new and distinctive imagery. Writers of the Roman Empire period referred to this mystery religion by phrases which can be anglicized as Mysteries of Mithras or Mysteries of the Persians; modern historians refer to it as Mithraism,[1] or sometimes Roman Mithraism.The mysteries were popular in the Roman military.

Worshippers of Mithras had a complex system of seven grades of initiation, with ritual meals. Initiates called themselves syndexioi, those "united by the handshake".They met in underground temples (called mithraea), which survive in large numbers. The cult appears to have had its centre in Rome.

Numerous archaeological finds, including meeting places, monuments and artifacts, have contributed to modern knowledge about Mithraism throughout the Roman Empire.The iconic scenes of Mithras show him being born from a rock, slaughtering a bull, and sharing a banquet with the god Sol (the Sun). About 420 sites have yielded materials related to the cult. Among the items found are about 1000 inscriptions, 700 examples of the bull-killing scene (tauroctony), and about 400 other monuments.[9] It has been estimated that there would have been at least 680 mithraea in Rome.[10] No written narratives or theology from the religion survive, with limited information to be derived from the inscriptions, and only brief or passing references in Greek and Latin literature. Interpretation of the physical evidence remains problematic and contested.

The Romans regarded the mysteries as having Persian or Zoroastrian sources. Since the early 1970s the dominant scholarship has noted dissimilarities between Persian Mithra-worship and the Roman Mithraic mysteries. In this context, Mithraism has sometimes been viewed as a rival of early Christianity with similarities such as liberator-saviour, hierarchy of adepts (archbishops, bishops, priests), communal meal and a hard struggle of Good and Evil (bull-killing/crucifixion).The name Mithras (Latin, equivalent to Greek “Μίθρας” is a form of Mithra, the name of an Old Persian god– a relationship understood by Mithraic scholars since the days of Franz Cumont. An early example of the Greek form of the name is in a 4th century BC work by Xenophon, the Cyropaedia, which is a biography of the Persian king Cyrus the Great.

The exact form of a Latin or classical Greek word varies due to the grammatical process of declension. There is archeological evidence that in Latin worshippers wrote the nominative form of the god’s name as “Mithras”. However, in Porphyry’s Greek text De Abstinentia («Περὶ ἀποχῆς ἐμψύχων»), there is a reference to the now-lost histories of the Mithraic mysteries by Euboulus and Pallas, the wording of which suggests that these authors treated the name “Mithra” as an indeclinable foreign word.

Related deity-names in other languages include

Sanskrit Mitra (मित्रः), the name of a god praised in the Rig Veda.In Sanskrit, "mitra" means "friend" or "friendship"

the form mi-it-ra-, found in an inscribed peace treaty between the Hittites and the kingdom of Mitanni, from about 1400 BC.

Iranian "Mithra" and Sanskrit "Mitra" are believed to come from an Indo-Iranian word mitra meaning "contract, agreement, covenant".

Modern historians have different conceptions about whether these names refer to the same god or not. John R. Hinnells has written of Mitra / Mithra / Mithras as a single deity worshipped in several different religions. On the other hand, David Ulansey considers the bull-slaying Mithras to be a new god who began to be worshipped in the 1st century BC, and to whom an old name was applied.

Mary Boyce, a researcher of ancient Iranian religions, writes that even though Roman Empire Mithraism seems to have had less Iranian content than historians used to think, still "as the name Mithras alone shows, this content was of some importance.Much about the cult of Mithras is only known from reliefs and sculptures. There have been many attempts to interpret this material.

Mithras-worship in the Roman Empire was characterized by images of the god slaughtering a bull. Other images of Mithras are found in the Roman temples, for instance Mithras banqueting with Sol, and depictions of the birth of Mithras from a rock. But the image of bull-slaying (tauroctony) is always in the central niche.Textual sources for a reconstruction of the theology behind this iconography are very rare. (See section Interpretations of the bull-slaying scene below.)

The practice of depicting the god slaying a bull seems to be specific to Roman Mithraism. According to David Ulansey, this is "perhaps the most important example" of evident difference between Iranian and Roman traditions: "... there is no evidence that the Iranian god Mithra ever had anything to do with killing a bull."n every Mithraeum the centrepiece was a representation of Mithras killing a sacred bull, called the tauroctony.

The image may be a relief, or free-standing, and side details may be present or omitted. The centre-piece is Mithras clothed in Anatolian costume and wearing a Phrygian cap; who is kneeling on the exhausted bull, holding it by the nostrils[33] with his left hand, and stabbing it with his right. As he does so, he looks over his shoulder towards the figure of Sol. A dog and a snake reach up towards the blood. A scorpion seizes the bull's genitals. A raven is flying around or is sitting on the bull. Three ears of wheat are seen coming out from the bull's tail, sometimes from the wound. The bull was often white. The god is sitting on the bull in an unnatural way with his right leg constraining the bull's hoof and the left leg is bent and resting on the bull's back or flank.[34] The two torch-bearers are on either side, dressed like Mithras, Cautes with his torch pointing up and Cautopates with his torch pointing down. Sometimes Cautes and Cautopates carry shepherds' crooks instead of torches.

Tauroctony from the Kunsthistorisches Museum

The event takes place in a cavern, into which Mithras has carried the bull, after having hunted it, ridden it and overwhelmed its strength.[38] Sometimes the cavern is surrounded by a circle, on which the twelve signs of the zodiac appear. Outside the cavern, top left, is Sol the sun, with his flaming crown, often driving a quadriga. A ray of light often reaches down to touch Mithras. At the top right is Luna, with her crescent moon, who may be depicted driving a biga.[39]

In some depictions, the central tauroctony is framed by a series of subsidiary scenes to the left, top and right, illustrating events in the Mithras narrative; Mithras being born from the rock, the water miracle, the hunting and riding of the bull, meeting Sol who kneels to him, shaking hands with Sol and sharing a meal of bull-parts with him, and ascending to the heavens in a chariot.[39] In some instances, as is the case in the stucco icon at Santa Prisca mithraeum, the god is shown heroically nude. Some of these reliefs were constructed so that they could be turned on an axis. On the back side was another, more elaborate feasting scene. This indicates that the bull killing scene was used in the first part of the celebration, then the relief was turned, and the second scene was used in the second part of the celebration.Besides the main cult icon, a number of mithraea had several secondary tauroctonies, and some small portable versions, probably meant for private devotion, have also been found.[The second most important scene after the tauroctony in Mithraic art is the so-called banquet scene.The banquet scene features Mithras and the Sun god banqueting on the hide of the slaughtered bull. On the specific banquet scene on the Fiano Romano relief, one of the torchbearers points a caduceus towards the base of an altar, where flames appear to spring up. Robert Turcan has argued that since the caduceus is an attribute of Mercury, and in mythology Mercury is depicted as a psychopomp, the eliciting of flames in this scene is referring to the dispatch of human souls and expressing the Mithraic doctrine on this matter. Turcan also connects this event to the tauroctony: the blood of the slain bull has soaked the ground at the base of the altar, and from the blood the souls are elicited in flames by the caduceus.Mithras is depicted as being born from a rock. He is shown as emerging from a rock, already in his youth, with a dagger in one hand and a torch in the other. He is nude, standing with his legs together, and is wearing a Phrygian cap.

However, there are variations. Sometimes he is shown as coming out of the rock as a child, and in one instance he has a globe in one hand; sometimes a thunderbolt is seen. There are also depictions in which flames are shooting from the rock and also from Mithras' cap. One statue had its base perforated so that it could serve as a fountain, and the base of another has the mask of the water god. Sometimes Mithras also has other weapons such as bows and arrows, and there are also animals such as dogs, serpents, dolphins, eagles, other birds, lion, crocodiles, lobsters and snails around. On some reliefs, there is a bearded figure identified as Oceanus, the water god, and on some there are the gods of the four winds. In these reliefs, the four elements could be invoked together. Sometimes Victoria, Luna, Sol and Saturn also seem to play a role. Saturn in particular is often seen handing over the dagger to Mithras so that he can perform his mighty deeds.

In some depictions, Cautes and Cautopates are also present; sometimes they are depicted as shepherds.

On some occasions, an amphora is seen, and a few instances show variations like an egg birth or a tree birth. Some interpretations show that the birth of Mithras was celebrated by lighting torches or candles.[One of the most characteristic features of the Mysteries is the naked lion-headed figure often found in Mithraic temples, named by the modern scholars with descriptive terms such as leontocephaline (lion-headed) or leontocephalus (lion-head). He is entwined by a serpent (or two serpents, like a caduceus), with the snake's head often resting on the lion's head. The lion's mouth is often open, giving a horrifying impression. He is usually represented as having four wings, two keys (sometimes a single key), and a scepter in his hand. Sometimes the figure is standing on a globe inscribed with a diagonal cross. In the figure shown here, the four wings carry the symbols of the four seasons, and a thunderbolt is engraved on the breast. At the base of the statue are the hammer and tongs of Vulcan, the cock, and the wand of Mercury. A more scarcely represented variant of the figure with a human head is also found.

Although animal-headed figures are prevalent in contemporary Egyptian and Gnostic mythological representations, an exact parallel to the Mithraic leontocephaline figure is not found.

The name of the figure has been deciphered from dedicatory inscriptions to be Arimanius (though the archeological evidence is not very strong), which is nominally the equivalent of Ahriman, a demon figure in the Zoroastrian pantheon. Arimanius is known from inscriptions to have been a god in the Mithraic cult (CIMRM 222 from Ostia, 369 from Rome, 1773 and 1775 from Pannonia).

While some scholars identify the lion-man as Aion (or Zurvan, or Cronus) others assert that it is Ahriman.[51] There is also speculation that the figure is the Gnostic demiurge, (Ariel) Ialdabaoth. Although the exact identity of the lion-headed figure is debated by scholars, it is largely agreed that the god is associated with time and seasonal change.[53] An occultist, D. J.Cooper, speculates to the contrary that the lion-headed figure is not a god, but rather represents the spiritual state achieved in Mithraism's "adept" level, the Leo (lion) degree. Rituals and worship[edit]

According to M. J. Vermaseren, the Mithraic New Year and the birthday of Mithras was on December 25. However, Beck disagrees strongly.Clauss states: "the Mithraic Mysteries had no public ceremonies of its own. The festival of natalis Invicti [Birth of the Unconquerable (Sun)], held on 25 December, was a general festival of the Sun, and by no means specific to the Mysteries of Mithras." Mithraic initiates were required to swear an oath of secrecy and dedication, and some grade rituals involved the recital of a catechism, wherein the initiate was asked a series of questions pertaining to the initiation symbolism and had to reply with specific answers. An example of such a catechism, apparently pertaining to the Leo grade, was discovered in a fragmentary Egyptian papyrus (P.Berolinensis 21196),and reads:

... He will say: 'Where ... ?

... he is/(you are?) there (then/thereupon?) at a loss?' Say: ... Say: 'Night'. He will say: 'Where ... ?' ... Say: 'All things ...' (He will say): '... you are called ... ?' Say: 'Because of the summery ...' ... having become ... he/it has the fiery ... (He will say): '... did you receive/inherit?' Say: 'In a pit'. He will say: 'Where is your ...?... (Say): '...(in the...) Leonteion.' He will say: 'Will you gird?' The (heavenly?) ...(Say): '... death'. He will say: 'Why, having girded yourself, ...?' '... this (has?) four tassels. Very sharp and ... '... much'. He will say: ...? (Say: '... because of/through?) hot and cold'. He will say: ...? (Say): '... red ... linen'. He will say: 'Why?' Say: '... red border; the linen, however, ...' (He will say): '... has been wrapped?' Say: 'The savior's ...' He will say: 'Who is the father?' Say: 'The one who (begets?) everything ...' (He will say): '('How ?)... did you become a Leo?' Say: 'By the ... of the father'. ... Say: 'Drink and food'. He will say '...?'

'... in the seven-...

Almost no Mithraic scripture or first-hand account of its highly secret rituals survives;with the exception of the aforementioned oath and catechism, and the document known as the Mithras Liturgy, from 4th century Egypt, whose status as a Mithraist text has been questioned by scholars including Franz Cumont. The walls of Mithraea were commonly whitewashed, and where this survives it tends to carry extensive repositories of graffiti; and these, together with inscriptions on Mithraic monuments, form the main source for Mithraic texts.

Nevertheless, it is clear from the archeology of numerous Mithraea that most rituals were associated with feasting – as eating utensils and food residues are almost invariably found. These tend to include both animal bones and also very large quantities of fruit residues.The presence of large amounts of cherry-stones in particular would tend to confirm mid-summer (late June, early July) as a season especially associated with Mithraic festivities. The Virunum album, in the form of an inscribed bronze plaque, records a Mithraic festival of commemoration as taking place on 26 June 184. Beck argues that religious celebrations on this date are indicative of special significance being given to the Summer solstice; but this time of the year coincides with ancient recognition of the solar maximum at midsummer, whilst iconographically identical holidays such as Litha, St John's Eve, and Jāņi are observed also.

For their feasts, Mithraic initiates reclined on stone benches arranged along the longer sides of the Mithraeum – typically there might be room for 15 to 30 diners, but very rarely many more than 40 men. Counterpart dining rooms, or triclinia, were to be found above ground in the precincts of almost any temple or religious sanctuary in the Roman empire, and such rooms were commonly used for their regular feasts by Roman 'clubs', or collegia. Mithraic feasts probably performed a very similar function for Mithraists as the collegia did for those entitled to join them; indeed, since qualification for Roman collegia tended to be restricted to particular families, localities or traditional trades, Mithraism may have functioned in part as providing clubs for the unclubbed.However, the size of the Mithraeum is not necessarily an indication of the size of the congregation.

Each Mithraeum had several altars at the further end, underneath the representation of the tauroctony, and also commonly contained considerable numbers of subsidiary altars, both in the main Mithraeum chamber and in the ante-chamber or narthex.[68] These altars, which are of the standard Roman pattern, each carry a named dedicatory inscription from a particular initiate, who dedicated the altar to Mithras "in fulfillment of his vow", in gratitude for favours received. Burned residues of animal entrails are commonly found on the main altars indicating regular sacrificial use. However, Mithraea do not commonly appear to have been provided with facilities for ritual slaughter of sacrificial animals (a highly specialised function in Roman religion), and it may be presumed that a Mithraeum would have made arrangements for this service to be provided for them in co-operation with the professional victimarius of the civic cult. Prayers were addressed to the Sun three times a day, and Sunday was especially sacred.

It is doubtful whether Mithraism had a monolithic and internally consistent doctrine. It may have varied from location to location. However, the iconography is relatively coherent. It had no predominant sanctuary or cultic centre; and, although each Mithraeum had its own officers and functionaries, there was no central supervisory authority. In some Mithraea, such as that at Dura Europos, wall paintings depict prophets carrying scrolls,but no named Mithraic sages are known, nor does any reference give the title of any Mithraic scripture or teaching. It is known that intitates could transfer with their grades from one Mithraeum to another.

Mithraeum

See also: Mithraeum

A mithraeum found in the ruins of Ostia Antica, Italy

Temples of Mithras are sunk below ground, windowless, and very distinctive. In cities, the basement of an apartment block might be converted; elsewhere they might be excavated and vaulted over, or converted from a natural cave. Mithraic temples are common in the empire; although unevenly distributed, with considerable numbers found in Rome, Ostia, Numidia, Dalmatia, Britain and along the Rhine/Danube frontier; while being somewhat less common in Greece, Egypt, and Syria.According to Walter Burkert, the secret character of Mithriac rituals meant that Mithraism could only be practiced within a Mithraeum.Some new finds at Tienen show evidence of large-scale feasting and suggest that the mystery religion may not have been as secretive as was generally believed.

For the most part, Mithraea tend to be small, externally undistinguished, and cheaply constructed; the cult generally preferring to create a new centre rather than expand an existing one. The Mithraeum represented the cave to which Mithras carried and then killed the bull; and where stone vaulting could not be afforded, the effect would be imitated with lath and plaster. They are commonly located close to springs or streams; fresh water appears to have been required for some Mithraic rituals, and a basin is often incorporated into the structure. There is usually a narthex or ante-chamber at the entrance, and often other ancillary rooms for storage and the preparation of food. The extant mithraea present us with actual physical remains of the architectural structures of the sacred spaces of the Mithraic cult. Mithraeum is a modern coinage and mithraists referred to their sacred structures as speleum or antrum (cave), crypta (underground hallway or corridor), fanum (sacred or holy place), or even templum (a temple or a sacred space).

In their basic form, mithraea were entirely different from the temples and shrines of other cults. In the standard pattern of Roman religious precincts, the temple building functioned as a house for the god, who was intended to be able to view through the opened doors and columnar portico, sacrificial worship being offered on an altar set in an open courtyard; potentially accessible not only to initiates of the cult, but also to colitores or non-initiated worshippers.Mithraea were the antithesis of this.

Degrees of initiation

In the Suda under the entry "Mithras", it states that "no one was permitted to be initiated into them (the mysteries of Mithras), until he should show himself holy and steadfast by undergoing several graduated tests."Gregory Nazianzen refers to the "tests in the mysteries of Mithras".

There were seven grades of initiation into the mysteries of Mithras, which are listed by St. Jerome.Manfred Clauss states that the number of grades, seven, must be connected to the planets. A mosaic in the Ostia Mithraeum of Felicissimus depicts these grades, with symbolic emblems that are connected either to the grades or are just symbols of the planets. The grades also have an inscription beside them commending each grade into the protection of the different planetary gods. In ascending order of importance, the initiatory grades were:

en.wikipedia.org/wiki/Mithraic_mysteries

In the Mithraic ceremonies, there were seven degrees of initiations: Corax (Raven), Nymphus (Bridegroom), Miles (Soldier), Leo (Lion), Perses (Persian),Heliodromus (Courier of the Sun), and Pater (Father). Those in the lowest ranks, certainly the Corax, were the servants of the community during the sacred meal of bread and water that formed part of the rite.

The area where the concentration of evidence for Mithraism is the most dense is the capital, Rome, and her port city, Ostia. There are eight extant mithraea in Rome of as many as seven hundred (Coarelli 1979) and eighteen in Ostia. In addition to the actual mithraea, there are approximately three hundred other mithraic monuments from Rome and about one hundred from Ostia. This body of evidence reveals that Mithraism in Rome and Ostia originally appealed to the same social strata as it did in the frontier regions. The evidence also indicates that at least some inhabitants knew about Mithraism as early as the late first century CE, but that the cult did not enjoy a wide membership in either location until the middle of the second century CE.

 

As the cult in Rome became more popular, it seems to have "trickled up" the social ladder, with the result that Mithraism could count several senators from prominent aristocratic families among its adherents by the fourth century CE. Some of these men were initiates in several cults imported from the eastern empire (including those of Magna Mater and Attis, Isis, Serapis, Jupiter Dolichenus, Hecate, and Liber Pater, among others), and most had held priesthoods in official Roman cults. The devotion of these men to Mithraism reflects a fourth-century "resurgence of paganism," when many of these imported cults and even official Roman state religion experienced a surge in popularity although, and perhaps because, their very existence was increasingly threatened by the rapid spread of Christianity after the conversion of the emperor Constantine in 313 CE.

global.britannica.com/topic/heliodromus

 

Mithraism had a wide following from the middle of the second century to the late fourth century CE, but the common belief that Mithraism was the prime competitor of Christianity, promulgated by Ernst Renan (Renan 1882 579), is blatantly false. Mithraism was at a serious disadvantage right from the start because it allowed only male initiates. What is more, Mithraism was, as mentioned above, only one of several cults imported from the eastern empire that enjoyed a large membership in Rome and elsewhere. The major competitor to Christianity was thus not Mithraism but the combined group of imported cults and official Roman cults subsumed under the rubric "paganism." Finally, part of Renan's claim rested on an equally common, but almost equally mistaken, belief that Mithraism was officially accepted because it had Roman emperors among its adherents (Nero, Commodus, Septimius Severus, Caracalla, and the Tetrarchs are most commonly cited). Close examination of the evidence for the participation of emperors reveals that some comes from literary sources of dubious quality and that the rest is rather circumstantial. The cult of Magna Mater, the first imported cult to arrive in Rome (204 BCE) was the only one ever officially recognized as a Roman cult. The others, including Mithraism, were never officially accepted, and some, particularly the Egyptian cult of Isis, were periodically outlawed and their adherents persecuted.

ecole.evansville.edu/articles/mithraism.html

 

Some words were enough for God to precipitate the most beautiful of his creatures at the bottom of the abyss. Lucifer, the carrier of Light, pulled(entailed) with him a third(third party) of the angels in its revolt. Hell was created for him. We know the continuation(suite) … The column of July Place de la Bastille, was set up between 1833 and 1840. In its summit, thrones the "Spirit of liberty" conceived(designed) by the sculptor Auguste Dumont. Curious tribute returned by Louis Philippe to the insurgents who knocked down(spilled) Charles X and the Absolute monarchy three years earlier. Lucifer picked up. No detail misses(is lacking) … Torch in the hand, the Angel has just broken his chains(channels) and dashes to new conquests. Under its impressive base is a crypt sheltering some 500 rests of Fighters of 1830, as well as Egyptian mummy brought back(reported) by Napoleon.Durant la commune de Paris en 1870, après avoir abattu la colonne Vendôme, les communards s’en prirent à celle de la Bastille… sans succès. Ni le dispositif d’explosifs souterrains, ni le tir d’une trentaine d’obus depuis les buttes Chaumont n’en virent pas à bout. La flamme du porteur de Lumière refusa de s’éteindre…

During the municipality of Paris in 1870, having brought(shot) down the column Vendôme, the Communards took themselves in that of the Bastille unsuccessfully. Neither the device(plan) of subterranean explosives, nor the shooting(firing) of around thirty shells since mounds Chaumont transfer(fire) it to end. The flame of the carrier of Light refused to go out …Lucifer was so far away...?

 

« Non Serviam »- « Je ne servirai pas ! »

 

Quelques mots suffirent à Dieu pour précipiter la plus belle de ses créatures au fond de l’abîme. Lucifer, le porteur de Lumière, entraîna avec lui un tiers des anges dans sa révolte. L’enfer fut créé pour lui. Nous connaissons la suite…La colonne de Juillet Place de la Bastille, fut érigée entre 1833 et 1840. À son sommet, trône le « Génie de La Liberté » conçu par le sculpteur Auguste Dumont. Curieux hommage rendu par Louis Philippe aux insurgés qui renversèrent Charles X et la Monarchie absolue trois ans plus tôt. Lucifer a repris du poil de la bête. Aucun détail ne manque… Torche à la main, l’Ange vient de briser ses chaînes et s’élance vers de nouvelles conquêtes. Sous son imposant piédestal se trouve une crypte abritant quelques 500 restes des combattants de 1830, ainsi qu’une momie égyptienne rapportée par Napoléon.Durant la commune de Paris en 1870, après avoir abattu la colonne Vendôme, les communards s’en prirent à celle de la Bastille… sans succès. Ni le dispositif d’explosifs souterrains, ni le tir d’une trentaine d’obus depuis les buttes Chaumont n’en virent pas à bout. La flamme du porteur de Lumière refusa de s’éteindre…

  

www.pariszigzag.fr/histoire-insolite-paris/qui-est-vraime...

When it comes to images of the homeless I'm as uncomfortable as anyone and I definitely don't want to come across as self righteous - God knows I'm in no position to preach. But for me, at a time when we make our resolutions about how we intend to live our lives this year, I felt this made a good thought starter.

Sorry if it's a buzz-kill after all the fireworks and champagne.

This origami book features a portrait on the front cover, so I called it Biography. The structure of the book is basically the same as in my Long Story Short model (flic.kr/p/2jqBAe5) but with a tessellation added on the cover. I had the idea of making books with a tessellation on the cover shortly after designing the original, but it took me a few years until I was satisfied with the result. As you can see, in this version, the back and pages are completely smooth and there are no unnecessary creases going through them. The technique I used here is quite versatile and can be adapted to many different patterns.

Artist Danh Vo left Vietnam by boat when he was 4 years old. His family eventually settled in Denmark and the artist now lives in Berlin and Mexico City. This Art Deco chandelier is from the Hotel Majestic in Paris where the peace accords ending the Vietnam War were signed.

Guggenheim Museum, New York

his mother had this published at her own expense in 1959. This copy was later handed down to her granddaughter Shuna

Biography: Etta Moten Barnett is an internationally known actress, concert artist, and radio personality who has had a varied, lively, and highly productive career in the performing arts. She studied voice in college, and later at the graduate level, speech and psychology. Known for her portrayal of Bess in Gershwin's Porgy and Bess she has appeared in Broadway productions, in film, and as the host of her own radio program. With her husband, Claude Barnett, founder-director of the Associated Negro Press, she has traveled as an official United States delegate to many African countries. In 1958 she was a special guest of the All-African People's Conference, and in 1960 of the All-African Women's Conference. In 1975 she headed the United States non-governmental delegation to the International Women's Conference in Mexico City. A sought-after lecturer and public service volunteer in Chicago, Ill., Mrs Barnett has served a number of organizations and chaired the International Women's Decade for The Links, Inc.

 

Description: The Black Women Oral History Project interviewed 72 African American women between 1976 and 1981. With support from the Schlesinger Library, the project recorded a cross section of women who had made significant contributions to American society during the first half of the 20th century. Photograph taken by Judith Sedwick

 

Repository: Schlesinger Library on the History of Women in America.

 

Collection: Black Women Oral History Project

 

Research Guide: guides.library.harvard.edu/schlesinger_bwohp

  

Questions? Ask a Schlesinger Librarian

youtu.be/Yb4YWJgfmQE

street biography

Andy Warhol Kimiko: Ken C. Arnold Art Collection Andy Warhol

From Wikipedia, the free encyclopediaJump to:navigation, search

For the song by David Bowie, see Andy Warhol (song)

Andy Warhol

 

Warhol in 1977

Birth name Andrew Warhola

Born August 6, 1928(1928-08-06)

Pittsburgh, Pennsylvania, U.S.

Died February 22, 1987 (aged 58)

New York City, U.S.

Nationality American

Field Painting, Cinema

Training Carnegie Mellon University

Movement Pop art

Works Chelsea Girls (1966 film)

Exploding Plastic Inevitable (1966 event)

Campbell's Soup Cans (1962 painting)

 

Andrew Warhola (August 6, 1928 – February 22, 1987), known as Andy Warhol, was an American painter, printmaker, and filmmaker who was a leading figure in the visual art movement known as pop art. After a successful career as a commercial illustrator, Warhol became famous worldwide for his work as a painter, avant-garde filmmaker, record producer, author, and public figure known for his membership in wildly diverse social circles that included bohemian street people, distinguished intellectuals, Hollywood celebrities and wealthy patrons.

 

Warhol has been the subject of numerous retrospective exhibitions, books, and feature and documentary films. He coined the widely used expression "15 minutes of fame." In his hometown of Pittsburgh, Pennsylvania, The Andy Warhol Museum exists in memory of his life and artwork.

 

The highest price ever paid for a Warhol painting is $100 million for a 1963 canvas titled Eight Elvises. The private transaction was reported in a 2009 article in The Economist, which described Warhol as the "bellwether of the art market." $100 million is a benchmark price that only Jackson Pollock, Pablo Picasso, Gustav Klimt and Willem de Kooning have achieved.[1]

 

Contents [hide]

1 Childhood

2 Early career

3 1960s

4 Attempted assassination

5 1970s

6 1980s

7 Sexuality

8 Religious beliefs

9 Death

10 Works

10.1 Paintings

10.2 Films

10.3 Factory in New York

10.4 Filmography

10.5 Music

10.6 Books and print

10.7 Other media

10.8 Producer and product

11 Dedicated museums

12 Movies about Warhol

12.1 Dramatic portrayals

12.2 Documentaries

13 See also

14 References

15 Further reading

16 External links

 

Childhood

 

Warhol's childhood home at 3252 Dawson Street in the South Oakland neighborhood of Pittsburgh, PennsylvaniaAndy Warhol was born in Pittsburgh, Pennsylvania.[2] He was the fourth child of Ondrej Warhola (died 1942)[3] and Julia (nee Zavacka, 1892-1972),[4] whose first child was born in their homeland and died before their migration to the U.S. His parents were working-class immigrants from Mikó (now called Miková), in northeastern Slovakia, then part of Austro-Hungarian Empire. Warhol's father immigrated to the US in 1914, and his mother joined him in 1921, after the death of Andy Warhol's grandparents. Warhol's father worked in a coal mine. The family lived at 55 Beelen Street and later at 3252 Dawson Street in the Oakland neighborhood of Pittsburgh.[5] The family was Byzantine Catholic and attended St. John Chrysostom Byzantine Catholic Church. Andy Warhol had two older brothers, Ján and Pavol, who were born in today's Slovakia. Pavol's son, James Warhola, became a successful children's book illustrator.

 

In third grade, Warhol had chorea, the nervous system disease that causes involuntary movements of the extremities, which is believed to be a complication of scarlet fever and causes skin pigmentation blotchiness.[6] He became a hypochondriac, developing a fear of hospitals and doctors. Often bed-ridden as a child, he became an outcast among his school-mates and bonded strongly with his mother.[7] At times when he was confined to bed, he drew, listened to the radio and collected pictures of movie stars around his bed. Warhol later described this period as very important in the development of his personality, skill-set and preferences. When Warhol was 13, his father died in an accident.[8]

 

Early career

Warhol showed early artistic talent and studied commercial art at the School of Fine Arts at Carnegie Institute of Technology in Pittsburgh, Pennsylvania (now Carnegie Mellon University).[9] In 1949, he moved to New York City and began a successful career in magazine illustration and advertising. During the 1950s, he gained fame for his whimsical ink drawings of shoe advertisements. These were done in a loose, blotted-ink style, and figured in some of his earliest showings at the Bodley Gallery in New York. With the concurrent rapid expansion of the record industry and the introduction of the vinyl record, Hi-Fi, and stereophonic recordings, RCA Records hired Warhol, along with another freelance artist, Sid Maurer, to design album covers and promotional materials.[10]

  

Campbell's Soup I (1968)1960s

His first one-man art-gallery exhibition as a fine artist[11][12] was on July 9, 1962, in the Ferus Gallery of Los Angeles. The exhibition marked the West Coast debut of pop art.[13] Andy Warhol's first New York solo Pop exhibit was hosted at Eleanor Ward's Stable Gallery November 6–24, 1962. The exhibit included the works Marilyn Diptych, 100 Soup Cans, 100 Coke Bottles and 100 Dollar Bills. At the Stable Gallery exhibit, the artist met for the first time John Giorno who would star in Warhol's first film, Sleep, in 1963.[citation needed]

 

It was during the 1960s that Warhol began to make paintings of iconic American products such as Campbell's Soup Cans and Coca-Cola bottles, as well as paintings of celebrities such as Marilyn Monroe, Elvis Presley, Troy Donahue, Muhammad Ali and Elizabeth Taylor. He founded "The Factory", his studio during these years, and gathered around himself a wide range of artists, writers, musicians, and underground celebrities. He began producing prints using the silkscreen method. His work became popular and controversial.

 

Among the imagery tackled by Warhol were dollar bills, celebrities and brand name products. He also used as imagery for his paintings newspaper headlines or photographs of mushroom clouds, electric chairs, and police dogs attacking civil rights protesters. Warhol also used Coca Cola bottles as subject matter for paintings. He had this to say about Coca Cola:

 

What's great about this country is that America started the tradition where the richest consumers buy essentially the same things as the poorest. You can be watching TV and see Coca Cola, and you know that the President drinks Coca Cola, Liz Taylor drinks Coca Cola, and just think, you can drink Coca Cola, too. A coke is a coke and no amount of money can get you a better coke than the one the bum on the corner is drinking. All the cokes are the same and all the cokes are good. Liz Taylor knows it, the President knows it, the bum knows it, and you know it.[14]

New York's Museum of Modern Art hosted a Symposium on pop art in December 1962 during which artists like Warhol were attacked for "capitulating" to consumerism. Critics were scandalized by Warhol's open embrace of market culture. This symposium set the tone for Warhol's reception. Throughout the decade it became more and more clear that there had been a profound change in the culture of the art world, and that Warhol was at the center of that shift.[citation needed]

  

Campbell's Tomato Juice Box (1964)A pivotal event was the 1964 exhibit The American Supermarket, a show held in Paul Bianchini's Upper East Side gallery. The show was presented as a typical U.S. small supermarket environment, except that everything in it – from the produce, canned goods, meat, posters on the wall, etc. – was created by six prominent pop artists of the time, among them the controversial (and like-minded) Billy Apple, Mary Inman, and Robert Watts. Warhol's painting of a can of Campbell's soup cost $1,500 while each autographed can sold for $6. The exhibit was one of the first mass events that directly confronted the general public with both pop art and the perennial question of what art is (or of what is art and what is not).[citation needed]

 

As an advertisement illustrator in the 1950s, Warhol used assistants to increase his productivity. Collaboration would remain a defining (and controversial) aspect of his working methods throughout his career; in the 1960s, however, this was particularly true. One of the most important collaborators during this period was Gerard Malanga. Malanga assisted the artist with producing silkscreens, films, sculpture, and other works at "The Factory", Warhol's aluminum foil-and-silver-paint-lined studio on 47th Street (later moved to Broadway). Other members of Warhol's Factory crowd included Freddie Herko, Ondine, Ronald Tavel, Mary Woronov, Billy Name, and Brigid Berlin (from whom he apparently got the idea to tape-record his phone conversations).[15]

 

During the '60s, Warhol also groomed a retinue of bohemian eccentrics upon whom he bestowed the designation "Superstars", including Edie Sedgwick, Viva, Ultra Violet, and Candy Darling. These people all participated in the Factory films, and some – like Berlin – remained friends with Warhol until his death. Important figures in the New York underground art/cinema world, such as writer John Giorno and film-maker Jack Smith, also appear in Warhol films of the 1960s, revealing Warhol's connections to a diverse range of artistic scenes during this time.

 

Attempted assassination

On June 3, 1968, Valerie Solanas shot Warhol and art critic and curator Mario Amaya at Warhol's studio.[16] Before the shooting, Solanas had been a marginal figure in the Factory scene. She founded a "group" called S.C.U.M. (Society for Cutting Up Men) and authored the S.C.U.M. Manifesto, a separatist feminist attack on patriarchy. Over the years, Solanas' manifesto has found a following.[17] Solanas appears in the 1968 Warhol film I, A Man. Earlier on the day of the attack, Solanas had been turned away from the Factory after asking for the return of a script she had given to Warhol. The script, apparently, had been misplaced.[18]

 

Amaya received only minor injuries and was released from the hospital later the same day. Warhol however, was seriously wounded by the attack and barely survived (surgeons opened his chest and massaged his heart to help stimulate its movement again). He suffered physical effects for the rest of his life. The shooting had a profound effect on Warhol's life and art.[19][20]

 

Solanas was arrested the day after the assault. By way of explanation, she said that Warhol "had too much control over my life." She was eventually sentenced to three years under the control of the Department of Corrections. After the shooting, the Factory scene became much more tightly controlled, and for many this event brought the "Factory 60s" to an end.[20] The shooting was mostly overshadowed in the media due to the assassination of Robert F. Kennedy two days later.

 

Warhol had this to say about the attack: "Before I was shot, I always thought that I was more half-there than all-there – I always suspected that I was watching TV instead of living life. People sometimes say that the way things happen in movies is unreal, but actually it's the way things happen in life that's unreal. The movies make emotions look so strong and real, whereas when things really do happen to you, it's like watching television – you don't feel anything. Right when I was being shot and ever since, I knew that I was watching television. The channels switch, but it's all television." [21]

 

1970s

 

Andy Warhol and Jimmy Carter in 1977Compared to the success and scandal of Warhol's work in the 1960s, the 1970s proved a much quieter decade, as Warhol became more entrepreneurial. According to Bob Colacello, Warhol devoted much of his time to rounding up new, rich patrons for portrait commissions– including Shah of Iran Mohammad Reza Pahlavi, his wife Empress Farah Pahlavi, his sister Princess Ashraf Pahlavi, Mick Jagger, Liza Minnelli, John Lennon, Diana Ross, Brigitte Bardot, and Michael Jackson.[22][citation needed] Warhol's famous portrait of Chinese Communist leader Mao Zedong was created in 1973. He also founded, with Gerard Malanga, Interview magazine, and published The Philosophy of Andy Warhol (1975). An idea expressed in the book: "Making money is art, and working is art and good business is the best art."[cite this quote]

 

Warhol used to socialize at various nightspots in New York City, including Max's Kansas City; and, later in the '70s, Studio 54.[23] He was generally regarded as quiet, shy, and a meticulous observer. Art critic Robert Hughes called him "the white mole of Union Square."[24]

 

1980s

Warhol had a re-emergence of critical and financial success in the 1980s, partially due to his affiliation and friendships with a number of prolific younger artists, who were dominating the "bull market" of '80s New York art: Jean-Michel Basquiat, Julian Schnabel, David Salle and other so-called Neo-Expressionists, as well as members of the Transavantgarde movement in Europe, including Francesco Clemente and Enzo Cucchi.

 

By this period, Warhol was being criticized for becoming merely a "business artist".[25] In 1979, unfavorable reviews met his exhibits of portraits of 1970s personalities and celebrities, calling them superficial, facile and commercial, with no depth or indication of the significance of the subjects. This criticism was echoed for his 1980 exhibit of ten portraits at the Jewish Museum in New York, entitled Jewish Geniuses, which Warhol – who exhibited no interest in Judaism or matters of interest to Jews – had described in his diary as "They're going to sell."[25] In hindsight, however, some critics have come to view Warhol's superficiality and commerciality as "the most brilliant mirror of our times," contending that "Warhol had captured something irresistible about the zeitgeist of American culture in the 1970s."[25]

 

Warhol also had an appreciation for intense Hollywood glamour. He once said: "I love Los Angeles. I love Hollywood. They're so beautiful. Everything's plastic, but I love plastic. I want to be plastic."[26]

 

Sexuality

Warhol never married or had children.[27] Many people think of him as asexual and merely a "voyeur"; however, it is now well-established that he was homosexual (see biographers such as Victor Bockris, Bob Colacello,[28] and art historian Richard Meyer[29]). The question of his sexuality aside, Warhol stated in a 1980 interview that he was still a virgin.[30] The question of how Warhol's sexuality influenced his work and shaped his relationship to the art world is a major subject of scholarship on the artist, and is an issue that Warhol himself addressed in interviews, in conversation with his contemporaries, and in his publications (e.g. Popism: The Warhol Sixties).

 

Throughout his career, Warhol produced erotic photography and drawings of male nudes. Many of his most famous works (portraits of Liza Minnelli, Judy Garland, and Elizabeth Taylor, and films like Blow Job, My Hustler, and Lonesome Cowboys) draw from gay underground culture and/or openly explore the complexity of sexuality and desire. Many of his films premiered in gay porn theaters. That said, some stories about Warhol's development as an artist revolved around the obstacle his sexuality initially presented as he tried to launch his career. The first works that he submitted to a gallery in the pursuit of a career as an artist were homoerotic drawings of male nudes. They were rejected for being too openly gay.[31] In Popism, furthermore, the artist recalls a conversation with the film maker Emile de Antonio about the difficulty Warhol had being accepted socially by the then more famous (but closeted) gay artists Jasper Johns and Robert Rauschenberg. De Antonio explained that Warhol was "too swish and that upsets them." In response to this, Warhol writes, "There was nothing I could say to that. It was all too true. So I decided I just wasn't going to care, because those were all the things that I didn't want to change anyway, that I didn't think I 'should' want to change... Other people could change their attitudes but not me".[32][33] In exploring Warhol's biography, many turn to this period – the late 1950s and early 1960s – as a key moment in the development of his persona. Some have suggested that his frequent refusal to comment on his work, to speak about himself (confining himself in interviews to responses like "Um, No" and "Um, Yes", and often allowing others to speak for him) – and even the evolution of his Pop style – can be traced to the years when Warhol was first dismissed by the inner circles of the New York art world.[34]

 

Religious beliefs

 

Images of Jesus from The Last Supper cycle (1986). Warhol made almost 100 variations on the theme, which the Guggenheim felt "indicates an almost obsessive investment in the subject matter."[35]Warhol was a practicing Byzantine Catholic. He regularly volunteered at homeless shelters in New York, particularly during the busier times of the year, and described himself as a religious person.[36] Several of Warhol's later works depicted religious subjects, including two series, Details of Renaissance Paintings (1984) and The Last Supper (1986). In addition, a body of religious-themed works was found posthumously in his estate.[36]

 

During his life, Warhol regularly attended Mass, and the priest at Warhol's church, Saint Vincent's, said that the artist went there almost daily,[36] although he never took communion or made confession and sat or knelt in the pews at the back.".[30] The priest thought he was afraid of being recognized; Warhol said he was self-conscious about being seen in a Roman Catholic church crossing himself "in the Orthodox way" (right to left instead of the reverse).[30]

 

His art is noticeably influenced by the eastern Christian iconographic tradition which was so evident in his places of worship.[36]

 

Warhol's brother has described the artist as "really religious, but he didn't want people to know about that because [it was] private." Despite the private nature of his faith, in Warhol's eulogy John Richardson depicted it as devout: "To my certain knowledge, he was responsible for at least one conversion. He took considerable pride in financing his nephew's studies for the priesthood".[36]

 

Death

Warhol died in New York City at 6:32 a.m. on February 22, 1987. According to news reports, he had been making good recovery from a routine gallbladder surgery at New York Hospital before dying in his sleep from a sudden post-operative cardiac arrhythmia.[37] Prior to his diagnosis and operation, Warhol delayed having his recurring gallbladder problems checked, as he was afraid to enter hospitals and see doctors. His family sued the hospital for inadequate care, saying that the arrhythmia was caused by improper care and water intoxication.[38]

  

Warhol's grave at St. John the Baptist Byzantine Catholic CemeteryWarhol's body was taken back to Pittsburgh by his brothers for burial. The wake was at Thomas P. Kunsak Funeral Home and was an open-coffin ceremony. The coffin was a solid bronze casket with gold plated rails and white upholstery. Warhol was dressed in a black cashmere suit, a paisley tie, a platinum wig, and sunglasses. He was posed holding a small prayer book and a red rose. The funeral liturgy was held at the Holy Ghost Byzantine Catholic Church on Pittsburgh's North Side. The eulogy was given by Monsignor Peter Tay. Yoko Ono also made an appearance. The coffin was covered with white roses and asparagus ferns. After the liturgy, the coffin was driven to St. John the Baptist Byzantine Catholic Cemetery in Bethel Park, a south suburb of Pittsburgh. At the grave, the priest said a brief prayer and sprinkled holy water on the casket. Before the coffin was lowered, Paige Powell dropped a copy of Interview magazine, an Interview t-shirt, and a bottle of the Estee Lauder perfume "Beautiful" into the grave. Warhol was buried next to his mother and father. Weeks later a memorial service was held in Manhattan for Warhol on April 1, 1987, at St. Patrick's Cathedral, New York.

 

Warhol's will dictated that his entire estate – with the exception of a few modest legacies to family members – would go to create a foundation dedicated to the "advancement of the visual arts". Warhol had so many possessions that it took Sotheby's nine days to auction his estate after his death; the auction grossed more than US$20 million. His total estate was worth considerably more, due in no small part to shrewd investments over the years.[citation needed]

 

In 1987, in accordance with Warhol's will, the Andy Warhol Foundation for the Visual Arts was founded. The Foundation not only serves as the official Estate of Andy Warhol, but also has a mission "to foster innovative artistic expression and the creative process" and is "focused primarily on supporting work of a challenging and often experimental nature."[39]

 

The Artists Rights Society is the U.S. copyright representative for the Andy Warhol Foundation for the Visual Arts for all Warhol works with the exception of Warhol film stills.[40] The U.S. copyright representative for Warhol film stills is the Warhol Museum in Pittsburgh.[41] Additionally, the Andy Warhol Foundation for the Visual Arts has agreements in place for its image archive. All digital images of Warhol are exclusively managed by Corbis, while all transparency images of Warhol are managed by Art Resource.[42]

 

The Andy Warhol Foundation released its 20th Anniversary Annual Report as a three-volume set in 2007: Vol. I, 1987–2007; Vol. II, Grants & Exhibitions; and Vol. III, Legacy Program.[43] The Foundation remains one of the largest grant-giving organizations for the visual arts in the U.S.[44]

 

Works

Paintings

This section needs references that appear in reliable third-party publications. Primary sources or sources affiliated with the subject are generally not sufficient for a Wikipedia article. Please add more appropriate citations from reliable sources. (February 2009)

 

By the beginning of the 1960s, Warhol was a very successful commercial illustrator. His detailed and elegant drawings for I. Miller shoes were particularly popular. These illustrations consisted mainly of "blotted ink" drawings (or monoprints), a technique which he applied in much of his early art. Although many artists of this period worked in commercial art, most did so discreetly. Warhol was so successful, however, that his profile as an illustrator seemed to undermine his efforts to be taken seriously as an artist.

 

Pop Art was an experimental form that several artists were independently adopting; some of these pioneers, such as Roy Lichtenstein, would later become synonymous with the movement. Warhol, who would become famous as the "Pope of Pop", turned to this new style, where popular subjects could be part of the artist's palette. His early paintings show images taken from cartoons and advertisements, hand-painted with paint drips. Those drips emulated the style of successful abstract expressionists (such as Willem de Kooning). Warhol's first Pop Art paintings were displayed in April 1961, serving as the backdrop for New York Department Store Bronwit Teller's window display. This was the same stage his Pop Art contemporaries Jasper Johns, James Rosenquist and Robert Rauschenberg had also once graced.[45] Eventually, Warhol pared his image vocabulary down to the icon itself – to brand names, celebrities, dollar signs – and removed all traces of the artist's "hand" in the production of his paintings.

 

To him, part of defining a niche was defining his subject matter. Cartoons were already being used by Lichtenstein, typography by Jasper Johns, and so on; Warhol wanted a distinguishing subject. His friends suggested he should paint the things he loved the most. It was the gallerist Muriel Latow who came up with the ideas for both the soup cans and Warhol's dollar paintings. On 23 November 1961 Warhol wrote Latow a check for $50 which, according to the 2009 Warhol biography, Pop, The Genius of Warhol, was payment for coming up with the idea of the soup cans as subject matter.[46] For his first major exhibition Warhol painted his famous cans of Campbell's Soup, which he claimed to have had for lunch for most of his life. The work sold for $10,000 at an auction on November 17, 1971, at Sotheby's New York – a minimal amount for the artist whose paintings sell for over $6 million more recently.[47]

 

He loved celebrities, so he painted them as well. From these beginnings he developed his later style and subjects. Instead of working on a signature subject matter, as he started out to do, he worked more and more on a signature style, slowly eliminating the hand-made from the artistic process. Warhol frequently used silk-screening; his later drawings were traced from slide projections. At the height of his fame as a painter, Warhol had several assistants who produced his silk-screen multiples, following his directions to make different versions and variations.[48]

 

In 1979, Warhol was commissioned by BMW to paint a Group 4 race version of the then elite supercar BMW M1 for the fourth installment in the BMW Art Car Project. Unlike the three artists before him, Warhol declined the use of a small scale practice model, instead opting to immediately paint directly onto the full scale automobile. It was indicated that Warhol spent only a total of 23 minutes to paint the entire car.[49]

 

Warhol produced both comic and serious works; his subject could be a soup can or an electric chair. Warhol used the same techniques– silkscreens, reproduced serially, and often painted with bright colors – whether he painted celebrities, everyday objects, or images of suicide, car crashes, and disasters, as in the 1962–63 Death and Disaster series. The Death and Disaster paintings (such as Red Car Crash, Purple Jumping Man, and Orange Disaster) transform personal tragedies into public spectacles, and signal the use of images of disaster in the then evolving mass media.

 

The unifying element in Warhol's work is his deadpan Keatonesque style – artistically and personally affectless. This was mirrored by Warhol's own demeanor, as he often played "dumb" to the media, and refused to explain his work. The artist was famous for having said that all you need to know about him and his works is already there, "Just look at the surface of my paintings and films and me, and there I am. There's nothing behind it." [50]

 

His Rorschach inkblots are intended as pop comments on art and what art could be. His cow wallpaper (literally, wallpaper with a cow motif) and his oxidation paintings (canvases prepared with copper paint that was then oxidized with urine) are also noteworthy in this context. Equally noteworthy is the way these works – and their means of production – mirrored the atmosphere at Andy's New York "Factory". Biographer Bob Colacello provides some details on Andy's "piss paintings":

 

Victor... was Andy's ghost pisser on the Oxidations. He would come to the Factory to urinate on canvases that had already been primed with copper-based paint by Andy or Ronnie Cutrone, a second ghost pisser much appreciated by Andy, who said that the vitamin B that Ronnie took made a prettier color when the acid in the urine turned the copper green. Did Andy ever use his own urine? My diary shows that when he first began the series, in December 1977, he did, and there were many others: boys who'd come to lunch and drink too much wine, and find it funny or even flattering to be asked to help Andy 'paint.' Andy always had a little extra bounce in his walk as he led them to his studio...[51]

Warhol's first portrait of Basquiat (1982) is a black photosilkscreen over an oxidized copper "piss painting".

 

After many years of silkscreen, oxidation, photography, etc., Warhol returned to painting with a brush in hand in a series of over 50 large collaborative works done with Jean-Michel Basquiat between 1984 and 1986.[52][53] Despite negative criticism when these were first shown, Warhol called some of them "masterpieces," and they were influential for his later work.[54]

 

The influence of the large collaborations with Basquiat can be seen in Warhol's The Last Supper cycle, his last and possibly his largest series, seen by some as "arguably his greatest,"[55] but by others as “wishy-washy, religiose” and “spiritless."[56] It is also the largest series of religious-themed works by any U.S. artist.[55]

 

At the time of his death, Warhol was working on Cars, a series of paintings for Mercedes-Benz. [57]

 

Films

Warhol worked across a wide range of media – painting, photography, drawing, and sculpture. In addition, he was a highly prolific filmmaker. Between 1963 and 1968, he made more than 60 films [58], plus some 500 short black-and-white "screen test" portraits of Factory visitors.[59] One of his most famous films, Sleep, monitors poet John Giorno sleeping for six hours. The 35-minute film Blow Job is one continuous shot of the face of DeVeren Bookwalter supposedly receiving oral sex from filmmaker Willard Maas, although the camera never tilts down to see this. Another, Empire (1964), consists of eight hours of footage of the Empire State Building in New York City at dusk. The film Eat consists of a man eating a mushroom for 45 minutes. Warhol attended the 1962 premiere of the static composition by LaMonte Young called Trio for Strings and subsequently created his famous series of static films including Kiss, Eat, and Sleep (for which Young initially was commissioned to provide music). Uwe Husslein cites filmmaker Jonas Mekas, who accompanied Warhol to the Trio premiere, and who claims Warhol's static films were directly inspired by the performance.[60]

 

Batman Dracula is a 1964 film that was produced and directed by Warhol, without the permission of DC Comics. It was screened only at his art exhibits. A fan of the Batman series, Warhol's movie was an "homage" to the series, and is considered the first appearance of a blatantly campy Batman. The film was until recently thought to have been lost, until scenes from the picture were shown at some length in the 2006 documentary Jack Smith and the Destruction of Atlantis.

 

Warhol's 1965 film Vinyl is an adaptation of Anthony Burgess' popular dystopian novel A Clockwork Orange. Others record improvised encounters between Factory regulars such as Brigid Berlin, Viva, Edie Sedgwick, Candy Darling, Holly Woodlawn, Ondine, Nico, and Jackie Curtis. Legendary underground artist Jack Smith appears in the film Camp.

 

His most popular and critically successful film was Chelsea Girls (1966). The film was highly innovative in that it consisted of two 16 mm-films being projected simultaneously, with two different stories being shown in tandem. From the projection booth, the sound would be raised for one film to elucidate that "story" while it was lowered for the other. The multiplication of images evoked Warhol's seminal silk-screen works of the early 1960s.

 

Other important films include Bike Boy, My Hustler, and Lonesome Cowboys, a raunchy pseudo-western. These and other titles document gay underground and camp culture, and continue to feature prominently in scholarship about sexuality and art.[61][62] Blue Movie – a film in which Warhol superstar Viva makes love and fools around in bed with a man for 33 minutes of the film's playing-time – was Warhol's last film as director. The film was at the time scandalous for its frank approach to a sexual encounter. For many years Viva refused to allow it to be screened. It was publicly screened in New York in 2005 for the first time in over thirty years.

 

After his June 3, 1968, shooting, a reclusive Warhol relinquished his personal involvement in filmmaking. His acolyte and assistant director, Paul Morrissey, took over the film-making chores for the Factory collective, steering Warhol-branded cinema towards more mainstream, narrative-based, B-movie exploitation fare with Flesh, Trash, and Heat. All of these films, including the later Andy Warhol's Dracula and Andy Warhol's Frankenstein, were far more mainstream than anything Warhol as a director had attempted. These latter "Warhol" films starred Joe Dallesandro – more of a Morrissey star than a true Warhol superstar.

 

In the early '70s, most of the films directed by Warhol were pulled out of circulation by Warhol and the people around him who ran his business. After Warhol's death, the films were slowly restored by the Whitney Museum and are occasionally projected at museums and film festivals. Few of the Warhol-directed films are available on video or DVD.

 

Factory in New York

Factory: 1342 Lexington Avenue (the first Factory)

The Factory: 231 East 47th street 1963-1967 (the building no longer exists)

Factory: 33 Union Square 1967-1973 (Decker Building)

Factory: 860 Broadway (near 33 Union Square) 1973-1984 (the building has now been completely remodeled and was for a time (2000–2001) the headquarters of the dot-com consultancy Scient)

Factory: 22 East 33rd Street 1984-1987 (the building no longer exists)

Home: 1342 Lexington Avenue

Home: 57 East 66th street (Warhol's last home)

Last personal studio: 158 Madison Avenue

Filmography

Main article: Andy Warhol filmography

Music

In the mid 1960s, Warhol adopted the band the Velvet Underground, making them a crucial element of the Exploding Plastic Inevitable multimedia performance art show. Warhol, with Paul Morrissey, acted as the band's manager, introducing them to Nico (who would perform with the band at Warhol's request). In 1966 he "produced" their first album The Velvet Underground & Nico, as well as providing its album art. His actual participation in the album's production amounted to simply paying for the studio time. After the band's first album, Warhol and band leader Lou Reed started to disagree more about the direction the band should take, and their artistic friendship ended.[citation needed]

 

Warhol designed many album covers for various artists starting with the photographic cover of John Wallowitch's debut album, This Is John Wallowitch!!! (1964). He designed the cover art for the Rolling Stones albums Sticky Fingers (1971) and Love You Live (1977), and the John Cale albums The Academy In Peril (1972) and Honi Soit in 1981. In 1975, Warhol was commissioned to do several portraits of Mick Jagger, and in 1982 he designed the album cover for the Diana Ross album Silk Electric.[citation needed] One of his last works was a portrait of Aretha Franklin for the cover of her 1986 gold album Aretha, which was done in the style of the Reigning Queens series he had completed the year before.[63]

 

Warhol was also friendly with many recording artists, including Deborah Harry, Grace Jones, Diana Ross and John Lennon (with whom he posed for an infamous photograph[64]) - he designed the cover to Lennon's 1986 posthumously released Menlove Ave. Warhol also appeared as a bartender in The Cars' music video for their single "Hello Again", and Curiosity Killed The Cat's video for their "Misfit" single (both videos, and others, were produced by Warhol's video production company).[citation needed] Warhol featured in Grace Jones' music video for "I'm Not Perfect (But I'm Perfect for You)".

 

Warhol strongly influenced the New Wave/punk rock band Devo, as well as David Bowie. Bowie recorded a song called "Andy Warhol" for his 1971 album Hunky Dory. Lou Reed wrote the song "Andy's Chest", about Valerie Solanas, the woman who shot Warhol, in 1968. He recorded it with the Velvet Underground, but this version wasn't officially released until the VU album appeared in 1985. He recorded a new version for his 1972 solo album Transformer, produced by Bowie and Mick Ronson.[citation needed]

  

Cover of copy no. 18 of 25 Cats Name [sic] Sam and One Blue Pussy by Andy Warhol given in 1954 to Edgar de Evia and Robert Denning when the author was a guest in their home in the Rhinelander Mansion.[citation needed]Books and print

Beginning in the early 1950s, Warhol produced several unbound portfolios of his work.

 

The first of several bound self-published books by Warhol was 25 Cats Name Sam and One Blue Pussy, printed in 1954 by Seymour Berlin on Arches brand watermarked paper using his blotted line technique for the lithographs. The original edition was limited to 190 numbered, hand colored copies, using Dr. Martin's ink washes. Most of these were given by Warhol as gifts to clients and friends. Copy #4, inscribed "Jerry" on the front cover and given to Geraldine Stutz, was used for a facsimile printing in 1987[65] and the original was auctioned in May 2006 for US $35,000 by Doyle New York.[66]

 

Other self-published books by Warhol include:

 

A Gold Book

Wild Raspberries

Holy Cats

After gaining fame, Warhol "wrote" several books that were commercially published:

 

a, A Novel (1968, ISBN 0-8021-3553-6) is a literal transcription– containing spelling errors and phonetically written background noise and mumbling– of audio recordings of Ondine and several of Andy Warhol's friends hanging out at the Factory, talking, going out.[citation needed]

The Philosophy of Andy Warhol (From A to B & Back Again) (1975, ISBN 0-15-671720-4)– according to Pat Hackett's introduction to The Andy Warhol Diaries, Pat Hackett did the transcriptions and text for the book based on daily phone conversations, sometimes (when Warhol was traveling) using audio cassettes that Andy Warhol gave her. Said cassettes contained conversations with Brigid Berlin (also known as Brigid Polk) and former Interview magazine editor Bob Colacello.[citation needed]

Popism: The Warhol Sixties (1980, ISBN 0-15-672960-1), authored by Warhol and Pat Hackett is a retrospective view of the sixties and the role of Pop Art.

The Andy Warhol Diaries (1989, ISBN 0-446-39138-7), edited by Pat Hackett, is a diary dictated by Warhol to Hackett in daily phone conversations. Warhol started the diary to keep track of his expenses after being audited, although it soon evolved to include his personal and cultural observations.[67]

Warhol created the fashion magazine Interview that is still published today. The loopy title script on the cover is thought to be either his own handwriting or that of his mother, Julia Warhola, who would often do text work for his early commercial pieces.[68]

 

Other media

As stated, although Andy Warhol is most known for his paintings and films, he has authored works in many different media.

 

Drawing: Warhol started his career as a commercial illustrator, producing drawings in "blotted-ink" style for advertisements and magazine articles. Best known of these early works are his drawings of shoes. Some of his personal drawings were self-published in small booklets, such as Yum, Yum, Yum (about food), Ho, Ho, Ho (about Christmas) and (of course) Shoes, Shoes, Shoes. His most artistically acclaimed book of drawings is probably A Gold Book, compiled of sensitive drawings of young men. A Gold Book is so named because of the gold leaf that decorates its pages.[69]

Sculpture: Warhol's most famous sculpture is probably his Brillo Boxes, silkscreened ink on wood replicas of Brillo soap pad boxes (designed by James Harvey), part of a series of "grocery carton" sculptures that also included Heinz ketchup and Campbell's tomato juice cases.[70] Other famous works include the Silver Clouds– helium filled, silver mylar, pillow-shaped balloons. A Silver Cloud was included in the traveling exhibition Air Art (1968–69) curated by Willoughby Sharp. Clouds was also adapted by Warhol for avant-garde choreographer Merce Cunningham's dance piece RainForest (1968).[71]

Audio: At one point Warhol carried a portable recorder with him wherever he went, taping everything everybody said and did. He referred to this device as his "wife". Some of these tapes were the basis for his literary work. Another audio-work of Warhol's was his "Invisible Sculpture", a presentation in which burglar alarms would go off when entering the room. Warhol's cooperation with the musicians of The Velvet Underground was driven by an expressed desire to become a music producer.[citation needed]

Time Capsules: In 1973, Warhol began saving ephemera from his daily life– correspondence, newspapers, souvenirs, childhood objects, even used plane tickets and food– which was sealed in plain cardboard boxes dubbed Time Capsules. By the time of his death, the collection grew to include 600, individually dated "capsules". The boxes are now housed at the Andy Warhol Museum.[72]

Television: Andy Warhol dreamed of a television show that he wanted to call The Nothing Special, a special about his favorite subject: Nothing. Later in his career he did create two cable television shows, Andy Warhol's TV in 1982 and Andy Warhol's Fifteen Minutes (based on his famous "fifteen minutes of fame" quotation) for MTV in 1986. Besides his own shows he regularly made guest appearances on other programs, including The Love Boat wherein a Midwestern wife (Marion Ross) fears Andy Warhol will reveal to her husband (Tom Bosley, who starred alongside Ross in sitcom Happy Days) her secret past as a Warhol superstar named Marina del Rey. Warhol also produced a TV commercial for Schrafft's Restaurants in New York City, for an ice cream dessert appropriately titled the "Underground Sundae".[73]

Fashion: Warhol is quoted for having said: "I'd rather buy a dress and put it up on the wall, than put a painting, wouldn't you?"[cite this quote] One of his most well-known Superstars, Edie Sedgwick, aspired to be a fashion designer, and his good friend Halston was a famous one. Warhol's work in fashion includes silkscreened dresses, a short sub-career as a catwalk-model and books on fashion as well as paintings with fashion (shoes) as a subject.[citation needed]

Performance Art: Warhol and his friends staged theatrical multimedia happenings at parties and public venues, combining music, film, slide projections and even Gerard Malanga in an S&M outfit cracking a whip. The Exploding Plastic Inevitable in 1966 was the culmination of this area of his work.[74]

Theater: Andy Warhol's PORK opened on May 5, 1971 at LaMama theater in New York for a two week run and was brought to the Roundhouse in London for a longer run in August, 1971. Pork was based on tape-recorded conversations between Brigin Berlin and Andy during which Brigid would play for Andy tapes she had made of phone conversations between herself and her mother, socialite Honey Berlin. The play featured Jayne County as "Vulva" and Cherry Vanilla as "Amanda Pork".[citation needed] In 1974, Andy Warhol also produced the stage musical Man On The Moon, which was written by John Phillips of the Mamas and the Papas.

Photography: To produce his silkscreens, Warhol made photographs or had them made by his friends and assistants. These pictures were mostly taken with a specific model of Polaroid camera that Polaroid kept in production especially for Warhol. This photographic approach to painting and his snapshot method of taking pictures has had a great effect on artistic photography. Warhol was an accomplished photographer, and took an enormous amount of photographs of Factory visitors, friends.[citation needed]

Computer: Warhol used Amiga computers to generate digital art, which he helped design and build with Amiga, Inc. He also displayed the difference between slow fill and fast fill on live TV with Debbie Harry as a model.[75] (video)

Producer and product

Warhol had assistance in producing his paintings. This is also true of his film-making and commercial enterprises.[citation needed]

 

He founded the gossip magazine Interview, a stage for celebrities he "endorsed" and a business staffed by his friends. He collaborated with others on all of his books (some of which were written with Pat Hackett.) He adopted the young painter Jean-Michel Basquiat, and the band The Velvet Underground, presenting them to the public as his latest interest, and collaborating with them. One might even say that he produced people (as in the Warholian "Superstar" and the Warholian portrait). He endorsed products, appeared in commercials, and made frequent celebrity guest appearances on television shows and in films (he appeared in everything from Love Boat to Saturday Night Live and the Richard Pryor movie, Dynamite Chicken).[citation needed]

 

In this respect Warhol was a fan of "Art Business" and "Business Art"– he, in fact, wrote about his interest in thinking about art as business in The Philosophy of Andy Warhol from A to B and Back Again.[citation needed]

 

Dedicated museums

Two museums are dedicated to Andy Warhol. The Andy Warhol Museum, one of the Carnegie Museums of Pittsburgh, is located at 117 Sandusky Street in Pittsburgh, Pennsylvania. It is the largest American art museum dedicated to a single artist, holding more than 12,000 works by the artist.[citation needed]

 

The other museum is the Andy Warhol Museum of Modern Art, established in 1991 by Andy's brother John Warhola, the Slovak Ministry of Culture, and the Warhol Foundation in New York. It is located in the small town of Medzilaborce, Slovakia. Andy's parents and his two brothers were born 15 kilometres away in the village of Miková. The museum houses several originals donated mainly by the Andy Warhol Foundation in New York and also personal items donated by Warhol's relatives.[citation needed]

 

Movies about Warhol

Dramatic portrayals

 

Warhol (right) with director Ulli Lommel on the set of 1979's Cocaine Cowboys, in which Warhol appeared as himselfIn 1979, Warhol appeared as himself in the film Cocaine Cowboys.[76]

 

After his passing, Warhol was portrayed by Crispin Glover in Oliver Stone's film The Doors (1991), by David Bowie in Basquiat, a film by Julian Schnabel, and by Jared Harris in the film I Shot Andy Warhol directed by Mary Harron (1996). Warhol appears as a character in Michael Daugherty's 1997 opera Jackie O. Actor Mark Bringleson makes a brief cameo as Warhol in Austin Powers: International Man of Mystery (1997). Many films by avant-garde cineast Jonas Mekas have caught the moments of Andy's life. Sean Gregory Sullivan depicted Warhol in the 1998 film 54. Guy Pearce portrayed Warhol in the 2007 film, Factory Girl, about Edie Sedgwick's life.[77] Actor Greg Travis portrays Warhol in a brief scene from the 2009 film Watchmen.

 

Gus Van Sant was planning a version of Warhol's life with River Phoenix in the lead role just before Phoenix's death in 1993.[78]

 

Documentaries

The 2001 documentary, Absolut Warhola was produced by Polish director Stanislaw Mucha, featuring Warhol's parents' family and hometown in Slovakia.[79]

Andy Warhol: A Documentary Film is a reverential four-hour 2006 movie by Ric Burns.[80]

Andy Warhol: Double Denied is a 52 minute movie by lan Yentob about the difficulties in authenticating Warhol's work.[81]

Kimiko and John Powers (1916-99) began collecting Japanese art in 1960. Their collection started with the purchase of a unique pair of six-panel landscape screens by Kusumi Morikage and a hanging scroll titled Courtesan Blowing Soap Bubbles by Shiba Kokan. These pieces formed the basis of a grand collection of Japanese art from the fourth to mid-nineteenth centuries. The original emphasis for the collection was haboku (broken ink) paintings. Later, the focus shifted to Buddhist art, especially Zen painting, and literati painting of the eighteenth century. More than three hundred objects in the collection have been documented and published in Traditions of Japanese Art (1970) and Extraordinary Persons (portfolio of screen paintings, 1988; three volume set, 1999). In its Summer 2000 issue, ArtNews ranked Kimiko Powers among the top 200 collectors in the world. Kimiko was born in Tokyo, where she attended university. In 1963 she came to the United States and married John Powers. John's intense passion for art and life helped them make many friends in the modern art world. Together they built up an impressive collection of 1960s contemporary art featuring artists like Andy Warhol and Willem de Kooning. Kimiko now resides in Colorado and Japan and carries on John’s legacy and love of all art. A favorite quote of John’s was: “Nothing in the world is yours to keep / You may have but not hold / In the end you receive only that which you have given”

Carte de visite.

 

Studio of Herbert Watkins, 215 Regent Street, London. Special Establishment for Equestrian & Instantaneous Photography, 1 Torriano Avenue, Camden Road.

 

Bought from an eBay seller in Hove, East Sussex, United Kingdom.

 

(George) Herbert Watkins (1828-1916), British photographer, noted for his portraits of famous personages, such as Charles Dickens [see: NPG P301(19) & NPG P301(20)]. "Watkins opened his Regent Street studio in 1856, and produced a series of photographs of distinguished contemporaries, which he published with printed biographies under the title of National Gallery of Photographic Portraits. He claimed in his advertisements that his photographs were 'as remarkable for their agreeable fidelity to nature as for their brilliancy of production and their economy of cost'." - www.npg.org.uk/collections/search/person/mp06320/george-h...

 

Watkins operated his Special Establishment for Equestrian (!) & Instantaneous Photography at 1 Torriano Avenue (his residence) from 1865-1872, which gives us limiting dates for the photo - www.photolondon.org.uk/pages/details.asp?pid=8205

 

For details of Watkins later life and sad demise as an inmate of the Kensington Workhouse, serendipitously uncovered only last month by researcher and author Elizabeth Crawford, see: womanandhersphere.com/2016/04/13/suffrage-stories-hidden-...

 

The book on the table appears to be an edition of the Young Lady's Book: A Manual of Elegant Recreations, Exercises, and Pursuits, first published in 1829.

Catherine Middleton and Prince William on their graduation day, St. Andrews University, June 2005. © The Middleton Family, 2011. All rights reserved.

 

Pictures may be downloaded from Flickr for appropriate news use only. For permissions regarding any other use, please contact the St James’s Palace Press Office in writing.

 

Name: Doctor Toxin ( Dr. Toxin)

 

Secret Identity: Dr. Perry Oddick

 

Age: Late forties

 

Skills/Powers:

 

Cybernetic suit that grants enhanced strength and protection.

 

A compact chemical storage unit. This back mounted device serves to circulate life sustaining chemicals throughout Toxin's armored suit.

 

Toxic Blaster - An offensive weapon that is attached to Doctor Toxin's chemical storage unit. The blaster fires streams of highly corrosive acid as well as atomizing a toxin into the form of a gas that can be fired at enemies to induce crippling fear and hallucinations.

 

A genius level intellect.

 

Background/Origin Story:

 

The tragic villain Doctor Toxin is a victim of his own success. Once a talented chemist, Dr. Perry Oddick found himself losing his sanity due to over exposure to his vaporous experiments. He soon adopted the persona Dr. Toxin and decided to fund his mad science with crime.

 

Doctor Toxin uses a toxic blaster which can fire a corrosive acid or spray a mind altering fear vapor. He regularly clashes with the Crimson Cloak, and has been connected with the explosive chemical that destroyed the New Brickton Penitentiary.

 

Consequently, these same chemicals have proven to have a mutating affect on some of the citizens who came into contact with the substance. New heroes, like The Indestructible Man and Seraphim have arisen in the wake of the destruction of the prison and the Battle for New Brickton.

another corner - with Tintin and Milou

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

 

The Creation of Man by Ephraim Moses Lilien, 1903.

 

Jacob flees Laban by Charles Foster, 1897.

Joshua 1:1 as recorded in the Aleppo Codex

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

 

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

 

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

 

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

  

Contents

1Structure

2Summary

3Composition

3.1Title and textual witnesses

3.2Origins

3.3Genre

4Themes

4.1Promises to the ancestors

4.2God's chosen people

5Judaism's weekly Torah portions

6See also

7Notes

8References

9Bibliography

9.1Commentaries on Genesis

9.2General

10External links

Structure[edit]

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

 

Summary[edit]

See also: Primeval history and Patriarchal age

 

The Creation of Adam by Michelangelo, 1512.

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

 

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

 

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

 

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

 

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

  

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

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

 

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

 

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

 

Composition[edit]

 

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

Title and textual witnesses[edit]

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

 

Origins[edit]

Main article: Composition of the Torah

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

 

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

 

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

 

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

 

Genre[edit]

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

 

Themes[edit]

 

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

Promises to the ancestors[edit]

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

 

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

 

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

 

God's chosen people[edit]

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

 

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

 

Judaism's weekly Torah portions[edit]

Main article: Weekly Torah portion

 

First Day of Creation (from the 1493 Nuremberg Chronicle)

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

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

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

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

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

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

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

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

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

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

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

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

See also[edit]

Bible portal

Dating the Bible

Enûma Eliš

Genesis creation narrative

Genesis 1:1

Historicity of the Bible

Mosaic authorship

Paradise Lost

Protevangelium

Wife–sister narratives in the Book of Genesis

Notes[edit]

^ The name "Genesis" is from the Latin Vulgate, in turn borrowed or transliterated from Greek "γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית, "Bərēšīṯ", "In [the] beginning"

^ The Weekly Torah portions, Parashot, divide the book into 12 readings.

References[edit]

^ Hamilton 1990, p. 1.

^ Sweeney 2012, p. 657.

^ Bergant 2013, p. xii.

^ Bandstra 2008, p. 35.

^ Bandstra 2008, p. 78.

^ Jump up to: a b c Bandstra (2004), pp. 28–29

^ Van Seters (1998), p. 5

^ Jump up to: a b Davies (1998), p. 37

^ Hamilton (1990), p. 2

^ Whybray (1997), p. 41

^ McKeown (2008), p. 2

^ Walsh (2001), p. 112

^ Bergant 2013, p. 45.

^ Bergant 2013, p. 103.

^ Carr 2000, p. 491.

^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 933). New York: Doubleday

^ Gooder (2000), pp. 12–14

^ Van Seters (2004), pp. 30–86

^ Lawrence Boadt; Richard J. Clifford; Daniel J. Harrington (2012). Reading the Old Testament: An Introduction. Paulist Press.

^ Ska (2006), pp. 169, 217–18

^ Van Seters (2004) pp. 113–14

^ Whybray (2001), p. 39

^ Jump up to: a b Ska (2006), p. 169

^ Clines (1997), p. 30

^ Jump up to: a b Hamilton (1990), p. 50

^ John J Collins (2007), A Short Introduction to the Hebrew Bible, Fortress Press, p. 47

^ Brueggemann (2002), p. 61

^ Brueggemann (2002), p. 78

^ McKeown (2008), p. 4

^ Wenham (2003), p. 34

^ Hamilton (1990), pp. 38–39

^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 935). New York: Doubleday

^ Jump up to: a b Kugler, Hartin (2009), p.9

Bibliography[edit]

Commentaries on Genesis[edit]

Sweeney, Marvin (2012). "Genesis in the Context of Jewish Thought". In Evans, Craig A.; Lohr, Joel N. (eds.). The Book of Genesis: Composition, Reception, and Interpretation. BRILL. ISBN 978-9004226531.

Bandstra, Barry L. (2008). Reading the Old Testament. Cengage Learning. ISBN 978-0495391050.

Bergant, Dianne (2013). Genesis: In the Beginning. Liturgical Press. ISBN 9780814682753.

Blenkinsopp, Joseph (2011). Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1–11. Continuum International Publishing Group. ISBN 9780567372871.

Brueggemann, Walter (1986). Genesis. Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press. ISBN 0-8042-3101-X.

Carr, David M. (2000). "Genesis, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Amsterdam University Press. ISBN 9780567372871.

Cotter, David W (2003). Genesis. Liturgical Press. ISBN 9780814650400.

De La Torre, Miguel (2011). Genesis. Belief: A Theological Commentary on the Bible. Westminster John Knox Press.

Fretheim, Terence E. "The Book of Genesis." In The New Interpreter's Bible. Edited by Leander E. Keck, vol. 1, pp. 319–674. Nashville: Abingdon Press, 1994. ISBN 0-687-27814-7.

Hamilton, Victor P (1990). The Book of Genesis: chapters 1–17. Eerdmans. ISBN 9780802825216.

Hamilton, Victor P (1995). The Book of Genesis: chapters 18–50. Eerdmans. ISBN 9780802823090.

Hirsch, Samson Raphael. The Pentateuch: Genesis. Translated by Isaac Levy. Judaica Press, 2nd edition 1999. ISBN 0-910818-12-6. Originally published as Der Pentateuch uebersetzt und erklaert Frankfurt, 1867–1878.

Kass, Leon R. The Beginning of Wisdom: Reading Genesis. New York: Free Press, 2003. ISBN 0-7432-4299-8.

Kessler, Martin; Deurloo, Karel Adriaan (2004). A Commentary on Genesis: The Book of Beginnings. Paulist Press. ISBN 9780809142057.

McKeown, James (2008). Genesis. Eerdmans. ISBN 9780802827050.

Plaut, Gunther. The Torah: A Modern Commentary (1981), ISBN 0-8074-0055-6

Rogerson, John William (1991). Genesis 1–11. T&T Clark. ISBN 9780567083388.

Sacks, Robert D (1990). A Commentary on the Book of Genesis. Edwin Mellen.

Sarna, Nahum M. The JPS Torah Commentary: Genesis: The Traditional Hebrew Text with the New JPS Translation. Philadelphia: Jewish Publication Society, 1989. ISBN 0-8276-0326-6.

Speiser, E.A. Genesis: Introduction, Translation, and Notes. New York: Anchor Bible, 1964. ISBN 0-385-00854-6.

Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press. ISBN 9780664252564.

Turner, Laurence (2009). Genesis, Second Edition. Sheffield Phoenix Press. ISBN 9781906055653.

Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press. ISBN 9780664227456.

Wenham, Gordon (2003). "Genesis". In James D. G. Dunn, John William Rogerson (ed.). Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.

Whybray, R.N (2001). "Genesis". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.

General[edit]

Bandstra, Barry L (2004). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth. ISBN 9780495391050.

Blenkinsopp, Joseph (2004). Treasures old and new: Essays in the Theology of the Pentateuch. Eerdmans. ISBN 9780802826794.

Brueggemann, Walter (2002). Reverberations of faith: A Theological Handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.

Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: Texts, Introductions, Annotations. Fortress Press. ISBN 9781451413670.

Carr, David M (1996). Reading the Fractures of Genesis. Westminster John Knox Press. ISBN 9780664220716.

Clines, David A (1997). The Theme of the Pentateuch. Sheffield Academic Press. ISBN 9780567431967.

Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.

Gooder, Paula (2000). The Pentateuch: A Story of Beginnings. T&T Clark. ISBN 9780567084187.

Hendel, Ronald (2012). The Book of "Genesis": A Biography (Lives of Great Religious Books). Princeton University Press. ISBN 9780691140124.

Kugler, Robert; Hartin, Patrick (2009). The Old Testament between Theology and History: A Critical Survey. Eerdmans. ISBN 9780802846365.

Levin, Christoph L (2005). The Old Testament: A Brief Introduction. Princeton University Press. ISBN 9780691113944.

Longman, Tremper (2005). How to read Genesis. InterVarsity Press. ISBN 9780830875603.

McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer University Press. ISBN 9780881461015.

Newman, Murray L. (1999). Genesis (PDF). Forward Movement Publications, Cincinnati, OH.

Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN 9781575061221.

Van Seters, John (1992). Prologue to History: The Yahwist as Historian in Genesis. Westminster John Knox Press. ISBN 9780664221799.

Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham (ed.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN 9780664256524.

Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Group. ISBN 9780567080882.

Walsh, Jerome T (2001). Style and Structure in Biblical Hebrew Narrative. Liturgical Press. ISBN 9780814658970.

External links[edit]

Wikimedia Commons has media related to Book of Genesis.

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Genesis

Book of Genesis Hebrew Transliteration

Book of Genesis illustrated

Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on Genesis.

Bereshit with commentary in Hebrew

בראשית Bereishit – Genesis (Hebrew – English at Mechon-Mamre.org)

Genesis at Mechon-Mamre (Jewish Publication Society translation)

01 Genesis public domain audiobook at LibriVox Various versions

Genesis (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org

Genesis (Judaica Press) at Chabad.org

Young's Literal Translation (YLT)

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Revised Standard Version (RSV)

Westminster-Leningrad codex

Aleppo Codex

Book of Genesis in Bible Book

Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English – The critical text of the Book of Genesis in Hebrew with ancient versions (Masoretic, Samaritan Pentateuch, Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila, Symmachus, and Theodotion) and English translation for each version in parallel.

 

en.wikipedia.org/wiki/Book_of_Genesis

  

"The Fall of Man" by Lucas Cranach the Elder. The Tree of Knowledge is on the right.

The tree of the knowledge of good and evil (Biblical Hebrew: עֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע‎ [ʕesˤ hadaʕaθ tˤov waraʕ]) is one of two specific trees in the story of the Garden of Eden in Genesis 2–3, along with the tree of life.

  

Contents

1In Genesis

1.1Narrative

1.2Meaning of good and evil

2Religious views

2.1Judaism

2.2Christianity

2.3Islam

2.4Other cultures

3See also

4References

4.1Bibliography

In Genesis[edit]

Narrative[edit]

Genesis 2 narrates that Yahweh places the first man and woman in a garden with trees of whose fruits they may eat, but forbids them to eat from "the tree of the knowledge of good and evil." When, in Genesis 3, a serpent persuades the woman to eat from its forbidden fruit and she also lets the man taste it, God expels them from the garden and thereby from eternal life.

 

Meaning of good and evil[edit]

The phrase in Hebrew: טוֹב וָרָע, tov wa-raʿ, literally translates as good and evil. This may be an example of the type of figure of speech known as merism, a literary device that pairs opposite terms together in order to create a general meaning, so that the phrase "good and evil" would simply imply "everything." This is seen in the Egyptian expression evil-good, which is normally employed to mean "everything."[1] In Greek literature, Homer also uses the device when he lets Telemachus say, "I [wish to] know everything, the good and the evil." (Odyssey 20:309–310)

 

However, if tree of the knowledge of good and evil is to be understood to mean a tree whose fruit imparts knowledge of everything, this phrase does not necessarily denote a moral concept. This view is held by several scholars.[1][2][3]

 

Given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration. Robert Alter emphasizes the point that when God forbids the man to eat from that particular tree, he says that if he does so, he is "doomed to die." The Hebrew behind this is in a form regularly used in the Hebrew Bible for issuing death sentences.[4]

 

Religious views[edit]

Judaism[edit]

In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. Before that time, the two were separate, and evil had only a nebulous existence in potential. While free choice did exist before eating the fruit, evil existed as an entity separate from the human psyche, and it was not in human nature to desire it. Eating and internalizing the forbidden fruit changed this and thus was born the yetzer hara, the evil inclination.[5][6] In Rashi's notes on Genesis 3:3, the first sin came about because Eve added an additional clause to the Divine command: Neither shall you touch it. By saying this, Eve added to YHWH's command and thereby came to detract from it, as it is written: Do not add to His Words (Proverbs 30:6). However, In Legends of the Jews, it was Adam who had devoutly forbidden Eve to touch the tree even though God had only mentioned the eating of the fruit.[7]

 

When Adam ate from the Tree of Knowledge, all the animals ate from it, too [8]

 

In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[9] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[10] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. This is accomplished through observance of the 613 commandments in the Torah, which deal primarily with physical objects wherein good and evil are mixed together.[11][12][13] Thus, the task of beirurim rectifies the sin of the Tree and draws the Shechinah back down to earth, where the sin of the Tree had caused Her to depart.[14][15]

 

Christianity[edit]

 

A marble bas relief by Lorenzo Maitani on the Orvieto Cathedral, Italy depicts Eve and the tree

In Christian tradition, consuming the fruit of the tree of knowledge of good and evil was the sin committed by Adam and Eve that led to the fall of man in Genesis 3.

 

In Catholicism, Augustine of Hippo taught that the tree should be understood both symbolically and as a real tree - similarly to Jerusalem being both a real city and a figure of Heavenly Jerusalem.[16] Augustine underlined that the fruits of that tree were not evil by themselves, because everything that God created was good (Gen 1:12). It was disobedience of Adam and Eve, who had been told by God not to eat of the tree (Gen 2:17), that caused disorder in the creation,[17] thus humanity inherited sin and guilt from Adam and Eve's sin.[18]

 

In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the mālum (apple), Eve contracted malum (evil).[19]

 

Islam[edit]

See also: Tree of life (Quran)

 

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The Quran never refers to the tree as the "Tree of the knowledge of good and evil" but rather typically refers to it as "the tree" or (in the words of Iblis) as the "tree of immortality."[20] The tree in Quran is used as an example for a concept, idea, way of life or code of life. A good concept/idea is represented as a good tree and a bad idea/concept is represented as a bad tree[21] Muslims believe that when God created Adam and Eve, he told them that they could enjoy everything in the Garden except this tree (idea, concept, way of life), and so, Satan appeared to them and told them that the only reason God forbade them to eat from that tree is that they would become Angels or they start using the idea/concept of Ownership in conjunction with inheritance generations after generations which Iblis convinced Adam to accept[22]

 

When they ate from this tree their nakedness appeared to them and they began to sew together, for their covering, leaves from the Garden. The Arabic word used is ورق which also means currency / notes.[23] Which means they started to use currency due to ownership. As Allah already mentioned that everything in Heaven is free(so eat from where you desire) [24] so using currency to uphold the idea of ownership became the reason for the slip. The Quran mentions the sin as being a 'slip', and after this 'slip' they were sent to the destination they were intended to be on: Earth. Consequently, they repented to God and asked for his forgiveness[25] and were forgiven.[26] It was decided that those who obey God and follow his path shall be rewarded with everlasting life in Jannah, and those who disobey God and stray away from his path shall be punished in Jahannam.

 

God in Quran (Al-A'raf 27) states:

 

"[O] Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he [Satan] sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe."

Other cultures[edit]

A cylinder seal, known as the Adam and Eve cylinder seal, from post-Akkadian periods in Mesopotamia (c. 23rd-22nd century BCE), has been linked to the Adam and Eve story. Assyriologist George Smith (1840-1876) describes the seal as having two facing figures (male and female) seated on each side of a tree, holding out their hands to the fruit, while between their backs is a serpent, giving evidence that the fall of man account was known in early times of Babylonia.[27] The British Museum disputes this interpretation and holds that it is a common image from the period depicting a male deity being worshipped by a woman, with no reason to connect the scene with the Book of Genesis.[28]

 

See also[edit]

Adam and Eve (Latter Day Saint movement)

Dream of the Rood

Enlightenment (spiritual)

Original sin

References[edit]

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

^ Harry Orlinsky's notes to the NJPS Torah.

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

^ Alter 2004, p. 21.

^ Rashi to Genesis 2:25

^ Ramban to Genesis 3:6

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

^ Bereishit Rabbah 19: 5

^ Epistle 26, Lessons in Tanya, Igeret HaKodesh

^ ch. 22, Tanya, Likutei Amarim

^ ch. 37, Lessons in Tanya, Likutei Amarim

^ Torah Ohr 3c

^ Torat Chaim Bereishit 30a

^ Bereishit Rabbah 19:7

^ Ramban to Genesis 3:8

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

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

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

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

^ Qur'an 20:120

^ Qur'an 14:24

^ Qur'an 20:120

^ "ورق".

^ Qur'an 7:19

^ Qur'an 7:23

^ Qur'an 2:37

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

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

Bibliography[edit]

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

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

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

 

en.wikipedia.org/wiki/Tree_of_the_knowledge_of_good_and_evil

Hey look! Master Yoda! I wonder who plays him in Star Wars: The Clone Wars...

omgggg

Thank you SO much Jack for your incredible testimonial! Very kind of you :)

I feel so bad because i don't write many testimonials at ALL but i'm just not good at forming ... sentences... of praise or something

and then you always have to think should it be TO the photographer or jsut a descriptions of him/her? If i do it TO her it seems informal and not like the other testimonials. But if i do it in third person it's like i'm writing a biography about them or something... and who am i to write a biography?? I don't have this privilege!

THEN when i've figured that out, i think What if the descriptions i use will be too weird? like "your work is prodigious! i am flabbergasted!" and then people will laugh

And then i jut give up because by this time i am exhausted

So i'm not trying to be bitter and not write testimonials, it's just they're harder to write than they seem -.-

 

ANYWAYS

that was a waste of space. i'm sorry you had to read that

 

Enjoy the photo!

Name: Robotic Fire

 

Secret Identity: Bob Roberts, Robotic Engineer works with advanced technology at Watt Industries

 

Age: 30 years old

 

Skills/Powers:

* Wears an invincible suit of mechanized armor which gives him increased strength

 

* He is able to shoot fire from his robotic hands

 

* Wears a jetpack that gives him the ability to fly

 

Background/Origin Story:

 

Bob Roberts first became obsessed with robots at age eight when he saw that robots had the ability to help other people. Bob pursued his interest in robotics when he enrolled in college and through hard work he earned his degree in robotic engineering.

 

After graduation, Bob moved to the city of New Brickton where he became employed by Watt Industries as a robotic engineer. Growing up, Bob was inspired by a hero named Fire Man, a superhero who was tragically lost in a toxic fire accident. Armed with technical knowledge and the ability to build robotic armor, Bob hoped to continue the legacy of his childhood hero.

 

Soon after crafting a suit of indestructible armor, Bob took on the identity of Robotic Fire. It wasn’t long before Robotic Fire had to test his new suit of armor against an unlikely foe, the former Fire Man. It seems that the toxic fire accident had not claimed the life of Fire Man, but had instead twisted him into a treacherous villain now named Doctor Inferno who wanted to destroy the city and Robotic Fire.

 

Robotic Fire now fights against Doctor Inferno in hopes of stopping his crazy schemes.

 

*** At Robbie's request, I watched him this weekend while his mom worked so we could tell the origin story of Robotic Fire. I helped him write the origin story in places and obviously did a bulk of the photography, but he's the one making up the story ideas for this character.

 

After a certain number of years, Our faces become our biographies.

~Unknown

 

Thank you all so much for the very kind comments and visits this past couple of weeks..You all... are my reason!

   

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Original name: Fashionistas Barbie Doll

 

Nickname: Miss Smile

 

Hair: blond with red streaks

 

Eyes: originally blue (but I made them brown)

 

About her: I actually bought only her head with shoulders. I also worked a little bit with her hair to bring up most of her streaks.

 

Click on the links below to see where she features in:

barbiefantasies.com/alicia-doll-biography/

Notorious bushranger of the 1870s, Harry Power used this natural vantage point to look out for approaching police.

 

From the Australian Dictionary of Biography online:

 

" Henry (Harry) Power (1820-1891), bushranger, also known as Johnson, was born at Waterford, Ireland. He was transported for seven years in 1840 for stealing a pair of shoes, and arrived at Hobart Town in the Isabella on 21 May 1842. He received a ticket-of-leave in November 1847 and certificate of freedom in September 1848, and then moved to the Port Phillip District. He became a horse-dealer at Geelong, but was attracted by the gold discoveries. Stopped by two troopers at Daisy Hill, near Maryborough, in March 1855 on suspicion of horse-stealing, he wounded one of the police. A week later he was arrested whilst attempting to cross the Murray River and was sentenced on 25 September 1855 to thirteen years on the roads.

 

Confined to the hulk Success, Johnson was implicated with Captain Melville and others in the murder of Owen Owens and John Turner on 22 October 1856, but was found not guilty. After two years and a half in the hulks, he was transferred to Pentridge stockade. As Power he escaped in 1862, and lived at Middle Creek in the Ovens District, where he was assisted by the Kelly, Quinn and Lloyd families. Arrested on a charge of horse-stealing, he was sentenced at Beechworth on 19 February 1864 to seven years on the roads.

 

Power again escaped from Pentridge on 16 February 1869. He was assisted briefly by Ned Kelly, who was then 13, but the arrangement proved unsatisfactory and thereafter Power operated independently. He held up the mail-coach at Porepunkah on 7 May and another coach on the Longwood-Mansfield Road on the 22nd. These were the first of over a year's depredations, during which Power claimed to have committed over 600 robberies.

 

In September the Victorian government offered a reward of £200, soon increased to £500, for Power's arrest; as a result he moved to New South Wales. He soon returned to Victoria where police efforts to capture him proved fruitless until he was arrested on 5 June 1870 by Superintendents Nicolson and Hare, who with Sergeant Montford and a black tracker, surprised Power in his hide-out (Power's Lookout) overlooking the Quinn property on the King River. The police were led there by James Quinn, who received the reward of £500. Power was sentenced at Beechworth to fifteen-years hard labour on three counts of bushranging and was again held at Pentridge.

 

In 1877, after accounts of Power's ill health by the 'Vagabond' in the Argus, he was released on the application of several women, including Lady Janet Clarke. He worked on the Clarke property at Sunbury until he became a guide of the hulk Success in 1891. His body was found in the Murray River; he died 'on or about 11 October 1891 … near Swan Hill from drowning … there is nothing to show how he came into the river'.

 

Power was a fearless and daring rider and bushman, but never killed police or his victims. He broke from prison several times, defied the police in the Ovens District for a decade and was finally convicted through an informer."

Gertrude Stein - The Autobiography of Alice B. Toklas

Penguin Modern Classics 2531, 1981

Cover: A detail from a portrait of Gertrude Stein by Picasso, in the Metropolitan Museum of Art, New York (bequest of Gertrude Stein, 1946)