“When you’re young you prefer the vulgar months, the fullness of the seasons. As you grow older you learn to like the in-between times, the months that can’t make up their minds. Perhaps it’s a way of admitting that things can’t ever bear the same certainty again.”

― Julian Barnes, Flaubert's Parrot

Another very early and very rare Toshiba radio. The 6TR-196 arrived on the Japanese electronics market sometime in 1958. There really is almost no information I can find on this table top/desk top portable set other than a schematic and a 1958 sales brochure.

I can say with certainty that few of these are in the hands of collectors and that this model was not available for sale outside Japan. I also know it was preceded by only a handful of other Toshiba radios such as the 6TR-127, 146, 169, 186 and the 5TR-193.

It is an AM only radio and utilizes a six transistor circuit and the transistor compliment is:

2S12, 2S13 x2, 2S14 and 2S22 x2.

It operates off of 4 ‘D’ cell batteries.

Inside is a relatively large 4 inch speaker. If this radio worked I’m sure it would produce a great tone.

 

Toshiba classified this as a 'desk top' transistor radio. It is 11.5 inches wide, 5 and a half inches tall and almost 3 and a half inches deep.

On top is a spring loaded, retractable carry handle. Very similar to what is implemented on the Zenth Royal 800 portable.

Below (on the left hand side) is the on-off/volume knobs are two earphone jacks. On the opposite side of the cabinet is a large tuning knob. Actually an inner and outer dial - one for coarse tuning and the outer dial for fine tuning. (Toshiba called it ‘micro-motion’ tuning)

 

There was a ‘cousin’ or companion radio released around the same time, the 6TR-200. I believe the chassis was identical but the cabinet was much different.

 

This 6TR-196 sports an automotive and atomic age motif. The plastic speaker grille is reverse painted gold and behind it is a silver, metallic looking mesh cloth with slight specks of gold . It’s a bold statement. Both the front and back cabinets are the same, yes a mirror image design much like the Sony TR-74 and TFM-151. This photo reveals the best side :) The opposite side has some small paint chips and some slight discoloration here and there.

The large front face is painted metal while the bottom base and side (brown) cabinet are plastic.

Fortunately it’s survived well over the years.

River Denys is a small community in the Canadian province of Nova Scotia, located in Inverness County on Cape Breton Island. It is situated on the west side of the Bras d'Or Lake, near the mouth of the River Denys from which it takes its name. The population in 1898 was 100.

 

Link to photos showing the River Denys CN Railway Station in 1950 - www.virtualmuseum.ca/sgc-cms/histoires_de_chez_nous-commu...

 

www.virtualmuseum.ca/sgc-cms/histoires_de_chez_nous-commu...

 

(From the 1908 Lovell's Gazetteer of the Dominion of Canada Book) - RIVER DENNIS STATION, a post village on River Dennis, in Inverness County (Cape Breton), N.S., with a station (named River Denys) on the I.C.R., about midway (24 miles) between Point Tupper and Grand Narrows (on Bras d'Or Lake). Lumbering, farming and the raising of sheep, cattle and horses are the chief industries of the region; there is also good trout fishing in the vicinity, and foxes are plentiful in the woods along the elevated parts of the river's banks. It has 2 churches (R C. and Pres.), 4 stores, 2 steam saw mills and 1 shoe factory, besides express and telegraph offices at the station. The nearest bank (branch of "The Royal") is at Port Hawkesbury, close to Point Tupper. Population in 1908 was 200.

 

- River Dennis Station Post Office opened - 1 October 1892

- River Dennis Station Post Office became River Denys Station Post Office - 1 December 1926

- River Denys Station Post Office became River Denys Post Office (No. 2 / B) - 21 May 1967.

 

Mail route - River Denys Station and Railway Station

 

L.B. MacPherson writes in his book "Nova Scotian Postal History / Volume 1 / Post Offices (1754-1981)" These changes of Dennis to Denys all came about the 17th century explorer, Nicholas Denys, had a river somewhere in Cape Breton named after himself, although it is not known with any certainty that it was this river. Others assert that it was named after a local Native Chief called Denys who made his headquarters at the mouth of the River Denys at the time of the arrival of the early Scottish settlers.

 

/ X481 / RIVER DENYS / STATION / 5 II 1960 / N.S. / - MOON cancel (small N.S. / red ink) - this MOON rubber hammer is not listed in the proof book or Carl Munden's books.

 

Starting in most of Canada in January 1950, post offices began to get issued with a rectangular rubber cancel that incorporated the MOON (Money Order Office Numbers), town name, date and province within a box of about 30 mm x 28 mm. These cancels were in use until March 31, 1973. In theory MOON, MOTO and MOOD cancels were not to be used to cancel anything except paperwork and receipts, but by the 1960's MOON cancels were in wide use.

 

- sent by - S. A. Dunlop / RR1 River Denys Station / Inverness County / Nova Scotia

 

- sent to - The Cash - Words Puzzle Editor / 96 King St. W., Toronto 1, Ontario

Selfportrait

EXPLORE #288 on Nov. 3, 2008

 

Periodo in b&n questo.

Mi è caduto il mondo addosso mentre mi cedeva il terreno sotto ai piedi e son state settimane dure da affrontare, senza lucidità e stabilità.

Devo ringraziare gli amici, anche quelli più distanti che mi davano la forza di rialzarmi. Grazie!

Il mio cuore sapeva, aveva la consapevolezza d'aver trovato l'anima gemella ed era in frantumi per questa fino a che i pezzi non sono stati riattaccati insieme.

Ti amo e sono certo di te e di noi.

E' l'ora di cancellare la patina di un riflesso che non riconoscevo più..

strobist info:

sb-800 @ 1/4 pwr, thru mini beauty dish and 20% grid, camera left.

LP160 @1/8 pwr, camera right & behind model.

 

Cybersync triggers.

 

Model/Actor: Roxana Hire

 

©2011 tim prendergast, all rights reserved.

JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God's watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith was neither traditional nor merely intellectual; it was wholly personal and purely spiritual.

 

p2087:2 196:0.2 The human Jesus saw God as being holy, just, and great, as well as being true, beautiful, and good. All these attributes of divinity he focused in his mind as the "will of the Father in heaven." Jesus' God was at one and the same time "The Holy One of Israel" and "The living and loving Father in heaven." The concept of God as a Father was not original with Jesus, but he exalted and elevated the idea into a sublime experience by achieving a new revelation of God and by proclaiming that every mortal creature is a child of this Father of love, a son of God.

 

p2087:3 196:0.3 Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a hostile and sinful world; he did not resort to faith merely as a consolation in the midst of difficulties or as a comfort in threatened despair; faith was not just an illusory compensation for the unpleasant realities and the sorrows of living. In the very face of all the natural difficulties and the temporal contradictions of mortal existence, he experienced the tranquillity of supreme and unquestioned trust in God and felt the tremendous thrill of living, by faith, in the very presence of the heavenly Father. And this triumphant faith was a living experience of actual spirit attainment. Jesus' great contribution to the values of human experience was not that he revealed so many new ideas about the Father in heaven, but rather that he so magnificently and humanly demonstrated a new and higher type of living faith in God. Never on all the worlds of this universe, in the life of any one mortal, did God ever become such a living reality as in the human experience of Jesus of Nazareth.

 

p2087:4 196:0.4 In the Master's life on Urantia, this and all other worlds of the local creation discover a new and higher type of religion, religion based on personal spiritual relations with the Universal Father and wholly validated by the supreme authority of genuine personal experience. This living faith of Jesus was more than an intellectual reflection, and it was not a mystic meditation.

 

p2087:5 196:0.5 Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conviction which securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts and effectively destroyed every conflicting desire. Nothing was able to tear him away from the spiritual anchorage of this fervent, sublime, and undaunted faith. Even in the face of apparent defeat or in the throes of disappointment and threatening despair, he calmly stood in the divine presence free from fear and fully conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of the possession of unflinching faith, and in each of life's trying situations he unfailingly exhibited an unquestioning loyalty to the Father's will. And this superb faith was undaunted even by the cruel and crushing threat of an ignominious death.

 

p2088:1 196:0.6 In a religious genius, strong spiritual faith so many times leads directly to disastrous fanaticism, to exaggeration of the religious ego, but it was not so with Jesus. He was not unfavorably affected in his practical life by his extraordinary faith and spirit attainment because this spiritual exaltation was a wholly unconscious and spontaneous soul expression of his personal experience with God.

 

p2088:2 196:0.7 The all-consuming and indomitable spiritual faith of Jesus never became fanatical, for it never attempted to run away with his well-balanced intellectual judgments concerning the proportional values of practical and commonplace social, economic, and moral life situations. The Son of Man was a splendidly unified human personality; he was a perfectly endowed divine being; he was also magnificently co-ordinated as a combined human and divine being functioning on earth as a single personality. Always did the Master co-ordinate the faith of the soul with the wisdom-appraisals of seasoned experience. Personal faith, spiritual hope, and moral devotion were always correlated in a matchless religious unity of harmonious association with the keen realization of the reality and sacredness of all human loyalties—personal honor, family love, religious obligation, social duty, and economic necessity.

 

p2088:3 196:0.8 The faith of Jesus visualized all spirit values as being found in the kingdom of God; therefore he said, "Seek first the kingdom of heaven." Jesus saw in the advanced and ideal fellowship of the kingdom the achievement and fulfillment of the "will of God." The very heart of the prayer which he taught his disciples was, "Your kingdom come; your will be done." Having thus conceived of the kingdom as comprising the will of God, he devoted himself to the cause of its realization with amazing self-forgetfulness and unbounded enthusiasm. But in all his intense mission and throughout his extraordinary life there never appeared the fury of the fanatic nor the superficial frothiness of the religious egotist.

 

p2088:4 196:0.9 The Master's entire life was consistently conditioned by this living faith, this sublime religious experience. This spiritual attitude wholly dominated his thinking and feeling, his believing and praying, his teaching and preaching. This personal faith of a son in the certainty and security of the guidance and protection of the heavenly Father imparted to his unique life a profound endowment of spiritual reality. And yet, despite this very deep consciousness of close relationship with divinity, this Galilean, God's Galilean, when addressed as Good Teacher, instantly replied, "Why do you call me good?" When we stand confronted by such splendid self-forgetfulness, we begin to understand how the Universal Father found it possible so fully to manifest himself to him and reveal himself through him to the mortals of the realms.

 

p2088:5 196:0.10 Jesus brought to God, as a man of the realm, the greatest of all offerings: the consecration and dedication of his own will to the majestic service of doing the divine will. Jesus always and consistently interpreted religion wholly in terms of the Father's will. When you study the career of the Master, as concerns prayer or any other feature of the religious life, look not so much for what he taught as for what he did. Jesus never prayed as a religious duty. To him prayer was a sincere expression of spiritual attitude, a declaration of soul loyalty, a recital of personal devotion, an expression of thanksgiving, an avoidance of emotional tension, a prevention of conflict, an exaltation of intellection, an ennoblement of desire, a vindication of moral decision, an enrichment of thought, an invigoration of higher inclinations, a consecration of impulse, a clarification of viewpoint, a declaration of faith, a transcendental surrender of will, a sublime assertion of confidence, a revelation of courage, the proclamation of discovery, a confession of supreme devotion, the validation of consecration, a technique for the adjustment of difficulties, and the mighty mobilization of the combined soul powers to withstand all human tendencies toward selfishness, evil, and sin. He lived just such a life of prayerful consecration to the doing of his Father's will and ended his life triumphantly with just such a prayer. The secret of his unparalleled religious life was this consciousness of the presence of God; and he attained it by intelligent prayer and sincere worship—unbroken communion with God—and not by leadings, voices, visions, or extraordinary religious practices.

 

p2089:1 196:0.11 In the earthly life of Jesus, religion was a living experience, a direct and personal movement from spiritual reverence to practical righteousness. The faith of Jesus bore the transcendent fruits of the divine spirit. His faith was not immature and credulous like that of a child, but in many ways it did resemble the unsuspecting trust of the child mind. Jesus trusted God much as the child trusts a parent. He had a profound confidence in the universe—just such a trust as the child has in its parental environment. Jesus' wholehearted faith in the fundamental goodness of the universe very much resembled the child's trust in the security of its earthly surroundings. He depended on the heavenly Father as a child leans upon its earthly parent, and his fervent faith never for one moment doubted the certainty of the heavenly Father's overcare. He was not disturbed seriously by fears, doubts, and skepticism. Unbelief did not inhibit the free and original expression of his life. He combined the stalwart and intelligent courage of a full-grown man with the sincere and trusting optimism of a believing child. His faith grew to such heights of trust that it was devoid of fear.

 

p2089:2 196:0.12 The faith of Jesus attained the purity of a child's trust. His faith was so absolute and undoubting that it responded to the charm of the contact of fellow beings and to the wonders of the universe. His sense of dependence on the divine was so complete and so confident that it yielded the joy and the assurance of absolute personal security. There was no hesitating pretense in his religious experience. In this giant intellect of the full-grown man the faith of the child reigned supreme in all matters relating to the religious consciousness. It is not strange that he once said, "Except you become as a little child, you shall not enter the kingdom." Notwithstanding that Jesus' faith was childlike, it was in no sense childish.

 

p2089:3 196:0.13 Jesus does not require his disciples to believe in him but rather to believe with him, believe in the reality of the love of God and in full confidence accept the security of the assurance of sonship with the heavenly Father. The Master desires that all his followers should fully share his transcendent faith. Jesus most touchingly challenged his followers, not only to believe what he believed, but also to believe as he believed. This is the full significance of his one supreme requirement, "Follow me."

 

p2090:1 196:0.14 Jesus' earthly life was devoted to one great purpose—doing the Father's will, living the human life religiously and by faith. The faith of Jesus was trusting, like that of a child, but it was wholly free from presumption. He made robust and manly decisions, courageously faced manifold disappointments, resolutely surmounted extraordinary difficulties, and unflinchingly confronted the stern requirements of duty. It required a strong will and an unfailing confidence to believe what Jesus believed and as he believed.

  

1. JESUS—THE MAN

  

p2090:2 196:1.1 Jesus' devotion to the Father's will and the service of man was even more than mortal decision and human determination; it was a wholehearted consecration of himself to such an unreserved bestowal of love. No matter how great the fact of the sovereignty of Michael, you must not take the human Jesus away from men. The Master has ascended on high as a man, as well as God; he belongs to men; men belong to him. How unfortunate that religion itself should be so misinterpreted as to take the human Jesus away from struggling mortals! Let not the discussions of the humanity or the divinity of the Christ obscure the saving truth that Jesus of Nazareth was a religious man who, by faith, achieved the knowing and the doing of the will of God; he was the most truly religious man who has ever lived on Urantia.

 

p2090:3 196:1.2 The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb amidst the theological traditions and the religious dogmas of nineteen centuries. Jesus of Nazareth must not be longer sacrificed to even the splendid concept of the glorified Christ. What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! Surely the Christian fellowship of believers will not hesitate to make such adjustments of faith and of practices of living as will enable it to "follow after" the Master in the demonstration of his real life of religious devotion to the doing of his Father's will and of consecration to the unselfish service of man. Do professed Christians fear the exposure of a self-sufficient and unconsecrated fellowship of social respectability and selfish economic maladjustment? Does institutional Christianity fear the possible jeopardy, or even the overthrow, of traditional ecclesiastical authority if the Jesus of Galilee is reinstated in the minds and souls of mortal men as the ideal of personal religious living? Indeed, the social readjustments, the economic transformations, the moral rejuvenations, and the religious revisions of Christian civilization would be drastic and revolutionary if the living religion of Jesus should suddenly supplant the theologic religion about Jesus.

 

p2090:4 196:1.3 To "follow Jesus" means to personally share his religious faith and to enter into the spirit of the Master's life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.

 

p2090:5 196:1.4 The common people heard Jesus gladly, and they will again respond to the presentation of his sincere human life of consecrated religious motivation if such truths shall again be proclaimed to the world. The people heard him gladly because he was one of them, an unpretentious layman; the world's greatest religious teacher was indeed a layman.

 

p2091:1 196:1.5 It should not be the aim of kingdom believers literally to imitate the outward life of Jesus in the flesh but rather to share his faith; to trust God as he trusted God and to believe in men as he believed in men. Jesus never argued about either the fatherhood of God or the brotherhood of men; he was a living illustration of the one and a profound demonstration of the other.

 

p2091:2 196:1.6 Just as men must progress from the consciousness of the human to the realization of the divine, so did Jesus ascend from the nature of man to the consciousness of the nature of God. And the Master made this great ascent from the human to the divine by the conjoint achievement of the faith of his mortal intellect and the acts of his indwelling Adjuster. The fact-realization of the attainment of totality of divinity (all the while fully conscious of the reality of humanity) was attended by seven stages of faith consciousness of progressive divinization. These stages of progressive self-realization were marked off by the following extraordinary events in the Master's bestowal experience:

 

p2091:3 1. The arrival of the Thought Adjuster.

p2091:4 2. The messenger of Immanuel who appeared to him at Jerusalem when he was about twelve years old.

p2091:5 3. The manifestations attendant upon his baptism.

p2091:6 4. The experiences on the Mount of Transfiguration.

p2091:7 5. The morontia resurrection.

p2091:8 6. The spirit ascension.

p2091:9 7. The final embrace of the Paradise Father, conferring unlimited sovereignty of his universe.

   

2. THE RELIGION OF JESUS

  

p2091:10 196:2.1 Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inaugurated a new religion, the religion of the risen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion embodying his own theologic views and portraying his own personal experience with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of the Jesus of Galilee; Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. Almost the whole of the New Testament is devoted, not to the portrayal of the significant and inspiring religious life of Jesus, but to a discussion of Paul's religious experience and to a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Matthew, Mark, and Luke, are the Book of Hebrews and the Epistle of James. Even Peter, in his writing, only once reverted to the personal religious life of his Master. The New Testament is a superb Christian document, but it is only meagerly Jesusonian.

 

p2091:11 196:2.2 Jesus' life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did Jesus traverse that experience of religious spiritual progression which man begins on earth and ordinarily achieves only at the conclusion of his long sojourn in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from a purely human consciousness of the faith certainties of personal religious experience to the sublime spiritual heights of the positive realization of his divine nature and to the consciousness of his close association with the Universal Father in the management of a universe. He progressed from the humble status of mortal dependence which prompted him spontaneously to say to the one who called him Good Teacher, "Why do you call me good? None is good but God," to that sublime consciousness of achieved divinity which led him to exclaim, "Which one of you convicts me of sin?" And this progressing ascent from the human to the divine was an exclusively mortal achievement. And when he had thus attained divinity, he was still the same human Jesus, the Son of Man as well as the Son of God.

 

p2092:1 196:2.3 Mark, Matthew, and Luke retain something of the picture of the human Jesus as he engaged in the superb struggle to ascertain the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on earth in the full consciousness of divinity. The great mistake that has been made by those who have studied the Master's life is that some have conceived of him as entirely human, while others have thought of him as only divine. Throughout his entire experience he was truly both human and divine, even as he yet is.

 

p2092:2 196:2.4 But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul's Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster, ascended from the lowly levels of humanity to become one with divinity, thus becoming the new and living way whereby all mortals may so ascend from humanity to divinity. Mortals in all stages of spirituality and on all worlds may find in the personal life of Jesus that which will strengthen and inspire them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.

 

p2092:3 196:2.5 At the time of the writing of the New Testament, the authors not only most profoundly believed in the divinity of the risen Christ, but they also devotedly and sincerely believed in his immediate return to earth to consummate the heavenly kingdom. This strong faith in the Lord's immediate return had much to do with the tendency to omit from the record those references which portrayed the purely human experiences and attributes of the Master. The whole Christian movement tended away from the human picture of Jesus of Nazareth toward the exaltation of the risen Christ, the glorified and soon-returning Lord Jesus Christ.

 

p2092:4 196:2.6 Jesus founded the religion of personal experience in doing the will of God and serving the human brotherhood; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. In the bestowal of Jesus these two concepts were potential in his divine-human life, and it is indeed a pity that his followers failed to create a unified religion which might have given proper recognition to both the human and the divine natures of the Master as they were inseparably bound up in his earth life and so gloriously set forth in the original gospel of the kingdom.

 

p2093:1 196:2.7 You would be neither shocked nor disturbed by some of Jesus' strong pronouncements if you would only remember that he was the world's most wholehearted and devoted religionist. He was a wholly consecrated mortal, unreservedly dedicated to doing his Father's will. Many of his apparently hard sayings were more of a personal confession of faith and a pledge of devotion than commands to his followers. And it was this very singleness of purpose and unselfish devotion that enabled him to effect such extraordinary progress in the conquest of the human mind in one short life. Many of his declarations should be considered as a confession of what he demanded of himself rather than what he required of all his followers. In his devotion to the cause of the kingdom, Jesus burned all bridges behind him; he sacrificed all hindrances to the doing of his Father's will.

 

p2093:2 196:2.8 Jesus blessed the poor because they were usually sincere and pious; he condemned the rich because they were usually wanton and irreligious. He would equally condemn the irreligious pauper and commend the consecrated and worshipful man of wealth.

 

p2093:3 196:2.9 Jesus led men to feel at home in the world; he delivered them from the slavery of taboo and taught them that the world was not fundamentally evil. He did not long to escape from his earthly life; he mastered a technique of acceptably doing the Father's will while in the flesh. He attained an idealistic religious life in the very midst of a realistic world. Jesus did not share Paul's pessimistic view of humankind. The Master looked upon men as the sons of God and foresaw a magnificent and eternal future for those who chose survival. He was not a moral skeptic; he viewed man positively, not negatively. He saw most men as weak rather than wicked, more distraught than depraved. But no matter what their status, they were all God's children and his brethren.

 

p2093:4 196:2.10 He taught men to place a high value upon themselves in time and in eternity. Because of this high estimate which Jesus placed upon men, he was willing to spend himself in the unremitting service of humankind. And it was this infinite worth of the finite that made the golden rule a vital factor in his religion. What mortal can fail to be uplifted by the extraordinary faith Jesus has in him?

 

p2093:5 196:2.11 Jesus offered no rules for social advancement; his was a religious mission, and religion is an exclusively individual experience. The ultimate goal of society's most advanced achievement can never hope to transcend Jesus' brotherhood of men based on the recognition of the fatherhood of God. The ideal of all social attainment can be realized only in the coming of this divine kingdom.

  

3. THE SUPREMACY OF RELIGION

  

p2093:6 196:3.1 Personal, spiritual religious experience is an efficient solvent for most mortal difficulties; it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy human troubles, but it does dissolve, absorb, illuminate, and transcend them. True religion unifies the personality for effective adjustment to all mortal requirements. Religious faith—the positive leading of the indwelling divine presence—unfailingly enables the God-knowing man to bridge that gulf existing between the intellectual logic which recognizes the Universal First Cause as It and those positive affirmations of the soul which aver this First Cause is He, the heavenly Father of Jesus' gospel, the personal God of human salvation.

 

p2094:1 196:3.2 There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith—physical reality, intellectual reality, and spiritual reality. We are in the habit of designating these realities as thing, meaning, and value.

 

p2094:2 196:3.3 The progressive comprehension of reality is the equivalent of approaching God. The finding of God, the consciousness of identity with reality, is the equivalent of the experiencing of self-completion—self-entirety, self-totality. The experiencing of total reality is the full realization of God, the finality of the God-knowing experience.

 

p2094:3 196:3.4 The full summation of human life is the knowledge that man is educated by fact, ennobled by wisdom, and saved—justified—by religious faith.

 

p2094:4 196:3.5 Physical certainty consists in the logic of science; moral certainty, in the wisdom of philosophy; spiritual certainty, in the truth of genuine religious experience.

 

p2094:5 196:3.6 The mind of man can attain high levels of spiritual insight and corresponding spheres of divinity of values because it is not wholly material. There is a spirit nucleus in the mind of man—the Adjuster of the divine presence. There are three separate evidences of this spirit indwelling of the human mind:

 

p2094:6 196:3.7 1. Humanitarian fellowship—love. The purely animal mind may be gregarious for self-protection, but only the spirit-indwelt intellect is unselfishly altruistic and unconditionally loving.

p2094:7 196:3.8 2. Interpretation of the universe—wisdom. Only the spirit-indwelt mind can comprehend that the universe is friendly to the individual.

p2094:8 196:3.9 3. Spiritual evaluation of life—worship. Only the spirit-indwelt man can realize the divine presence and seek to attain a fuller experience in and with this foretaste of divinity.

  

p2094:9 196:3.10 The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose.

 

p2094:10 196:3.11 The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind:

 

p2094:11 1. Self-judgment—moral choice.

p2094:12 2. Social-judgment—ethical choice

p2094:13 3. God-judgment—religious choice.

  

p2094:14 196:3.12 Thus it appears that all human progress is effected by a technique of conjoint revelational evolution.

 

p2094:15 196:3.13 Unless a divine lover lived in man, he could not unselfishly and spiritually love. Unless an interpreter lived in the mind, man could not truly realize the unity of the universe. Unless an evaluator dwelt with man, he could not possibly appraise moral values and recognize spiritual meanings. And this lover hails from the very source of infinite love; this interpreter is a part of Universal Unity; this evaluator is the child of the Center and Source of all absolute values of divine and eternal reality.

 

p2095:1 196:3.14 Moral evaluation with a religious meaning—spiritual insight—connotes the individual's choice between good and evil, truth and error, material and spiritual, human and divine, time and eternity. Human survival is in great measure dependent on consecrating the human will to the choosing of those values selected by this spirit-value sorter—the indwelling interpreter and unifier. Personal religious experience consists in two phases: discovery in the human mind and revelation by the indwelling divine spirit. Through oversophistication or as a result of the irreligious conduct of professed religionists, a man, or even a generation of men, may elect to suspend their efforts to discover the God who indwells them; they may fail to progress in and attain the divine revelation. But such attitudes of spiritual nonprogression cannot long persist because of the presence and influence of the indwelling Thought Adjusters.

 

p2095:2 196:3.15 This profound experience of the reality of the divine indwelling forever transcends the crude materialistic technique of the physical sciences. You cannot put spiritual joy under a microscope; you cannot weigh love in a balance; you cannot measure moral values; neither can you estimate the quality of spiritual worship.

 

p2095:3 196:3.16 The Hebrews had a religion of moral sublimity; the Greeks evolved a religion of beauty; Paul and his conferees founded a religion of faith, hope, and charity. Jesus revealed and exemplified a religion of love: security in the Father's love, with joy and satisfaction consequent upon sharing this love in the service of the human brotherhood.

 

p2095:4 196:3.17 Every time man makes a reflective moral choice, he immediately experiences a new divine invasion of his soul. Moral choosing constitutes religion as the motive of inner response to outer conditions. But such a real religion is not a purely subjective experience. It signifies the whole of the subjectivity of the individual engaged in a meaningful and intelligent response to total objectivity—the universe and its Maker.

 

p2095:5 196:3.18 The exquisite and transcendent experience of loving and being loved is not just a psychic illusion because it is so purely subjective. The one truly divine and objective reality that is associated with mortal beings, the Thought Adjuster, functions to human observation apparently as an exclusively subjective phenomenon. Man's contact with the highest objective reality, God, is only through the purely subjective experience of knowing him, of worshiping him, of realizing sonship with him.

 

p2095:6 196:3.19 True religious worship is not a futile monologue of self-deception. Worship is a personal communion with that which is divinely real, with that which is the very source of reality. Man aspires by worship to be better and thereby eventually attains the best.

 

p2095:7 196:3.20 The idealization and attempted service of truth, beauty, and goodness is not a substitute for genuine religious experience—spiritual reality. Psychology and idealism are not the equivalent of religious reality. The projections of the human intellect may indeed originate false gods—gods in man's image—but the true God-consciousness does not have such an origin. The God-consciousness is resident in the indwelling spirit. Many of the religious systems of man come from the formulations of the human intellect, but the God-consciousness is not necessarily a part of these grotesque systems of religious slavery.

 

p2095:8 196:3.21 God is not the mere invention of man's idealism; he is the very source of all such superanimal insights and values. God is not a hypothesis formulated to unify the human concepts of truth, beauty, and goodness; he is the personality of love from whom all of these universe manifestations are derived. The truth, beauty, and goodness of man's world are unified by the increasing spirituality of the experience of mortals ascending toward Paradise realities. The unity of truth, beauty, and goodness can only be realized in the spiritual experience of the God-knowing personality.

 

p2096:1 196:3.22 Morality is the essential pre-existent soil of personal God-consciousness, the personal realization of the Adjuster's inner presence, but such morality is not the source of religious experience and the resultant spiritual insight. The moral nature is superanimal but subspiritual. Morality is equivalent to the recognition of duty, the realization of the existence of right and wrong. The moral zone intervenes between the animal and the human types of mind as morontia functions between the material and the spiritual spheres of personality attainment.

 

p2096:2 196:3.23 The evolutionary mind is able to discover law, morals, and ethics; but the bestowed spirit, the indwelling Adjuster, reveals to the evolving human mind the lawgiver, the Father-source of all that is true, beautiful, and good; and such an illuminated man has a religion and is spiritually equipped to begin the long and adventurous search for God.

 

p2096:3 196:3.24 Morality is not necessarily spiritual; it may be wholly and purely human, albeit real religion enhances all moral values, makes them more meaningful. Morality without religion fails to reveal ultimate goodness, and it also fails to provide for the survival of even its own moral values. Religion provides for the enhancement, glorification, and assured survival of everything morality recognizes and approves.

 

p2096:4 196:3.25 Religion stands above science, art, philosophy, ethics, and morals, but not independent of them. They are all indissolubly interrelated in human experience, personal and social. Religion is man's supreme experience in the mortal nature, but finite language makes it forever impossible for theology ever adequately to depict real religious experience.

 

p2096:5 196:3.26 Religious insight possesses the power of turning defeat into higher desires and new determinations. Love is the highest motivation which man may utilize in his universe ascent. But love, divested of truth, beauty, and goodness, is only a sentiment, a philosophic distortion, a psychic illusion, a spiritual deception. Love must always be redefined on successive levels of morontia and spirit progression.

 

p2096:6 196:3.27 Art results from man's attempt to escape from the lack of beauty in his material environment; it is a gesture toward the morontia level. Science is man's effort to solve the apparent riddles of the material universe. Philosophy is man's attempt at the unification of human experience. Religion is man's supreme gesture, his magnificent reach for final reality, his determination to find God and to be like him.

 

p2096:7 196:3.28 In the realm of religious experience, spiritual possibility is potential reality. Man's forward spiritual urge is not a psychic illusion. All of man's universe romancing may not be fact, but much, very much, is truth.

 

p2096:8 196:3.29 Some men's lives are too great and noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious man transcends his environment and in this way escapes the limitations of the present material world through this insight of divine love. This concept of love generates in the soul of man that superanimal effort to find truth, beauty, and goodness; and when he does find them, he is glorified in their embrace; he is consumed with the desire to live them, to do righteousness.

 

p2097:1 196:3.30 Be not discouraged; human evolution is still in progress, and the revelation of God to the world, in and through Jesus, shall not fail.

 

p2097:2 196:3.31 The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind. Man's greatest adventure in the flesh consists in the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness—contact with the divine presence. Such an experience constitutes God-consciousness, an experience mightily confirmative of the pre-existent truth of the religious experience of knowing God. Such spirit-consciousness is the equivalent of the knowledge of the actuality of sonship with God. Otherwise, the assurance of sonship is the experience of faith.

 

p2097:3 196:3.32 And God-consciousness is equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. Even that which is true, beautiful, and good may not perish in human experience. If man does not choose to survive, then does the surviving Adjuster conserve those realities born of love and nurtured in service. And all these things are a part of the Universal Father. The Father is living love, and this life of the Father is in his Sons. And the spirit of the Father is in his Son's sons—mortal men. When all is said and done, the Father idea is still the highest human concept of God.

from Damanhur Spiritual EcoCommunity, ift.tt/2jkz3IA

Both Joseph Laredo—THE OUTSIDER—and, more recently, Matthew Ward—THE STRANGER—translate the passage from French into English this way: “…none of his certainties was worth one hair of a woman’s head.” However, there’s something about the Gilbert translation that works for me: I find it more sensual, and that’s consonant with the position Meursault takes against the otherworldly concerns of the chaplain and his urgent need to pressure Meursault into thinking about sin and the afterlife. Certainly I want fidelity to the text of any writer and particularly to Camus, one of the writers whom I most admire; but Gilbert may have found the more sensual line that’s faithful to Camus.

 

For more portraits of this stunning young French beauty, Isis, click on her album below. (To access her album on your iPhone, click on the information icon at the bottom of this screen; then, when your next screen appears, scroll down just a bit, and you'll see her "album.")

There isn't currently absolute certainty about how big a problem climate change is. But we could make an attempt at putting some numbers to it...

 

Risk-based problems like this pose fundamental questions to our society: how big do you make your solution?

 

What do we do in other areas like health, security and energy?

NSW (Known with certainty only from the early records around Sydney)

Hebrews 6:13–20 (ESV)

 

The Certainty of God’s Promise

 

13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

 

"Love must neither beg nor demand. Love must be strong enough to find certainty within itself. It then ceases to be moved and becomes the mover." - Hermann Hesse

  

Listen this atmospheric soundtrack.....

♫ Richard Wahnfried - Druck (1981) ....... and part ll here

 

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Ponta da Piedade, Portugal

September 2011

 

Thank you for visiting ♥

As it now seems a dead certainty that the East Coast Grey will be replaced by Virgin Trains Red. I am now searching for the specially liveried East Coast Loco's. Such as this one wearing its Special Livery to Celebrate the East Coast Maintenance Depot In Edinburgh called Craigentinny being open for 100 years.

@ White Sand National

Monument

 

With the rain falling harder, it was a bit of a route march to Holborn and my next church, the stunning St Sepulchre, which was also open.

 

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St Sepulchre-without-Newgate, also known as the Church of the Holy Sepulchre (Holborn), is an Anglican church in the City of London. It is located on Holborn Viaduct, almost opposite the Old Bailey. In medieval times it stood just outside ("without") the now-demolished old city wall, near the Newgate. It has been a living of St John's College, Oxford, since 1622.

 

The original Saxon church on the site was dedicated to St Edmund the King and Martyr. During the Crusades in the 12th century the church was renamed St Edmund and the Holy Sepulchre, in reference to the Church of the Holy Sepulchre in Jerusalem. The name eventually became contracted to St Sepulchre.

 

The church is today the largest parish church in the City. It was completely rebuilt in the 15th century but was gutted by the Great Fire of London in 1666,[1] which left only the outer walls, the tower and the porch standing[2] -. Modified in the 18th century, the church underwent extensive restoration in 1878. It narrowly avoided destruction in the Second World War, although the 18th-century watch-house in its churchyard (erected to deter grave-robbers) was completely destroyed and had to be rebuilt.

 

The interior of the church is a wide, roomy space with a coffered ceiling[3] installed in 1834. The Vicars' old residence has recently been renovated into a modern living quarter.

 

During the reign of Mary I in 1555, St Sepulchre's vicar, John Rogers, was burned as a heretic.

 

St Sepulchre is named in the nursery rhyme Oranges and Lemons as the "bells of Old Bailey". Traditionally, the great bell would be rung to mark the execution of a prisoner at the nearby gallows at Newgate. The clerk of St Sepulchre's was also responsible for ringing a handbell outside the condemned man's cell in Newgate Prison to inform him of his impending execution. This handbell, known as the Execution Bell, now resides in a glass case to the south of the nave.

 

The church has been the official musicians' church for many years and is associated with many famous musicians. Its north aisle (formerly a chapel dedicated to Stephen Harding) is dedicated as the Musicians' Chapel, with four windows commemorating John Ireland, the singer Dame Nellie Melba, Walter Carroll and the conductor Sir Henry Wood respectively.[4] Wood, who "at the age of fourteen, learned to play the organ" at this church [1] and later became its organist, also has his ashes buried in this church.

 

The south aisle of the church holds the regimental chapel of the Royal Fusiliers (City of London Regiment), and its gardens are a memorial garden to that regiment.[5] The west end of the north aisle has various memorials connected with the City of London Rifles (the 6th Battalion London Regiment). The church was designated a Grade I listed building on 4 January 1950.

 

en.wikipedia.org/wiki/St_Sepulchre-without-Newgate

 

The Early History of St. Sepulchre's—Its Destruction in 1666—The Exterior and Interior—The Early Popularity of the Church—Interments here—Roger Ascham, the Author of the "Schoolmaster"—Captain John Smith, and his Romantic Adventures—Saved by an Indian Girl— St. Sepulchre's Churchyard—Accommodation for a Murderess—The Martyr Rogers—An Odd Circumstance—Good Company for the Dead—A Leap from the Tower—A Warning Bell and a Last Admonition—Nosegays for the Condemned—The Route to the Gallows-tree— The Deeds of the Charitable—The "Saracen's Head"—Description by Dickens—Giltspur Street—Giltspur Street Compter—A Disreputable Condition—Pie Corner—Hosier Lane—A Spurious Relic—The Conduit on Snow Hill—A Ladies' Charity School—Turnagain Lane—Poor Betty!—A Schoolmistress Censured—Skinner Street—Unpropitious Fortune—William Godwin—An Original Married Life.

 

Many interesting associations—Principally, however, connected with the annals of crime and the execution of the laws of England—belong to the Church of St. Sepulchre, or St. 'Pulchre. This sacred edifice—anciently known as St. Sepulchre's in the Bailey, or by Chamberlain Gate (now Newgate)—stands at the eastern end of the slight acclivity of Snow Hill, and between Smithfield and the Old Bailey. The genuine materials for its early history are scanty enough. It was probably founded about the commencement of the twelfth century, but of the exact date and circumstances of its origin there is no record whatever. Its name is derived from the Holy Sepulchre of our Saviour at Jerusalem, to the memory of which it was first dedicated.

 

The earliest authentic notice of the church, according to Maitland, is of the year 1178, at which date it was given by Roger, Bishop of Sarum, to the Prior and Canons of St. Bartholomew. These held the right of advowson until the dissolution of monasteries by Henry VIII., and from that time until 1610 it remained in the hands of the Crown. James I., however, then granted "the rectory and its appurtenances, with the advowson of the vicarage," to Francis Phillips and others. The next stage in its history is that the rectory was purchased by the parishioners, to be held in fee-farm of the Crown, and the advowson was obtained by the President and Fellows of St. John the Baptist College, at Oxford.

 

The church was rebuilt about the middle of the fifteenth century, when one of the Popham family, who had been Chancellor of Normandy and Treasurer of the King's Household, with distinguished liberality erected a handsome chapel on the south side of the choir, and the very beautiful porch still remaining at the south-west corner of the building. "His image," Stow says, "fair graven in stone, was fixed over the said porch."

 

The dreadful fire of 1666 almost destroyed St. Sepulchre's, but the parishioners set energetically to work, and it was "rebuilt and beautified both within and without." The general reparation was under the direction of Sir Christopher Wren, and nothing but the walls of the old building, and these not entirely, were suffered to remain. The work was done rapidly, and the whole was completed within four years.

 

"The tower," says Mr. Godwin, "retained its original aspect, and the body of the church, after its restoration, presented a series of windows between buttresses, with pointed heads filled with tracery, crowned by a string-course and battlements. In this form it remained till the year 1790, when it appears the whole fabric was found to be in a state of great decay, and it was resolved to repair it throughout. Accordingly the walls of the church were cased with Portland stone, and all the windows were taken out and replaced by others with plain semi-circular heads, as now seen—certainly agreeing but badly with the tower and porch of the building, but according with the then prevailing spirit of economy. The battlements, too, were taken down, and a plain stone parapet was substituted, so that at this time (with the exception of the roof, which was wagon-headed, and presented on the outside an unsightly swell, visible above the parapet) the church assumed its present appearance." The ungainly roof was removed, and an entirely new one erected, about 1836.

 

At each corner of the tower—"one of the most ancient," says the author of "Londinium Redivivum," "in the outline of the circuit of London" —there are spires, and on the spires there are weathercocks. These have been made use of by Howell to point a moral: "Unreasonable people," says he, "are as hard to reconcile as the vanes of St. Sepulchre's tower, which never look all four upon one point of the heavens." Nothing can be said with certainty as to the date of the tower, but it is not without the bounds of probability that it formed part of the original building. The belfry is reached by a small winding staircase in the south-west angle, and a similar staircase in an opposite angle leads to the summit. The spires at the corners, and some of the tower windows, have very recently undergone several alterations, which have added much to the picturesqueness and beauty of the church.

 

The chief entrance to St. Sepulchre's is by a porch of singular beauty, projecting from the south side of the tower, at the western end of the church. The groining of the ceiling of this porch, it has been pointed out, takes an almost unique form; the ribs are carved in bold relief, and the bosses at the intersections represent angels' heads, shields, roses, &c., in great variety.

 

Coming now to the interior of the church, we find it divided into three aisles, by two ranges of Tuscan columns. The aisles are of unequal widths, that in the centre being the widest, that to the south the narrowest. Semi-circular arches connect the columns on either side, springing directly from their capitals, without the interposition of an entablature, and support a large dental cornice, extending round the church. The ceiling of the middle aisle is divided into seven compartments, by horizontal bands, the middle compartment being formed into a small dome.

 

The aisles have groined ceilings, ornamented at the angles with doves, &c., and beneath every division of the groining are small windows, to admit light to the galleries. Over each of the aisles there is a gallery, very clumsily introduced, which dates from the time when the church was built by Wren, and extends the whole length, excepting at the chancel. The front of the gallery, which is of oak, is described by Mr. Godwin as carved into scrolls, branches, &c., in the centre panel, on either side, with the initials "C. R.," enriched with carvings of laurel, which have, however, he says, "but little merit."

 

At the east end of the church there are three semicircular-headed windows. Beneath the centre one is a large Corinthian altar-piece of oak, displaying columns, entablatures, &c., elaborately carved and gilded.

 

The length of the church, exclusive of the ambulatory, is said to be 126 feet, the breadth 68 feet, and the height of the tower 140 feet.

 

A singularly ugly sounding-board, extending over the preacher, used to stand at the back of the pulpit, at the east end of the church. It was in the shape of a large parabolic reflector, about twelve feet in diameter, and was composed of ribs of mahogany.

 

At the west end of the church there is a large organ, said to be the oldest and one of the finest in London. It was built in 1677, and has been greatly enlarged. Its reed-stops (hautboy, clarinet, &c.) are supposed to be unrivalled. In Newcourt's time the church was taken notice of as "remarkable for possessing an exceedingly fine organ, and the playing is thought so beautiful, that large congregations are attracted, though some of the parishioners object to the mode of performing divine service."

 

On the north side of the church, Mr. Godwin mentions, is a large apartment known as "St. Stephen's Chapel." This building evidently formed a somewhat important part of the old church, and was probably appropriated to the votaries of the saint whose name it bears.

 

Between the exterior and the interior of the church there is little harmony. "For example," says Mr. Godwin, "the columns which form the south aisle face, in some instances, the centre of the large windows which occur in the external wall of the church, and in others the centre of the piers, indifferently." This discordance may likely enough have arisen from the fact that when the church was rebuilt, or rather restored, after the Great Fire, the works were done without much attention from Sir Christopher Wren.

 

St. Sepulchre's appears to have enjoyed considerable popularity from the earliest period of its history, if one is to judge from the various sums left by well-disposed persons for the support of certain fraternities founded in the church—namely, those of St. Katherine, St. Michael, St. Anne, and Our Lady—and by others, for the maintenance of chantry priests to celebrate masses at stated intervals for the good of their souls. One of the fraternities just named—that of St. Katherine— originated, according to Stow, in the devotion of some poor persons in the parish, and was in honour of the conception of the Virgin Mary. They met in the church on the day of the Conception, and there had the mass of the day, and offered to the same, and provided a certain chaplain daily to celebrate divine service, and to set up wax lights before the image belonging to the fraternity, on all festival days.

 

The most famous of all who have been interred in St. Sepulchre's is Roger Ascham, the author of the "Schoolmaster," and the instructor of Queen Elizabeth in Greek and Latin. This learned old worthy was born in 1515, near Northallerton, in Yorkshire. He was educated at Cambridge University, and in time rose to be the university orator, being notably zealous in promoting what was then a novelty in England—the study of the Greek language. To divert himself after the fatigue of severe study, he used to devote himself to archery. This drew down upon him the censure of the all-work-and-no-play school; and in defence of himself, Ascham, in 1545, published "Toxophilus," a treatise on his favourite sport. This book is even yet well worthy of perusal, for its enthusiasm, and for its curious descriptions of the personal appearance and manners of the principal persons whom the author had seen and conversed with. Henry VIII. rewarded him with a pension of £10 per annum, a considerable sum in those days. In 1548, Ascham, on the death of William Grindall, who had been his pupil, was appointed instructor in the learned languages to Lady Elizabeth, afterwards the good Queen Bess. At the end of two years he had some dispute with, or took a disgust at, Lady Elizabeth's attendants, resigned his situation, and returned to his college. Soon after this he was employed as secretary to the English ambassador at the court of Charles V. of Germany, and remained abroad till the death of Edward VI. During his absence he had been appointed Latin secretary to King Edward. Strangely enough, though Queen Mary and her ministers were Papists, and Ascham a Protestant, he was retained in his office of Latin secretary, his pension was increased to £20, and he was allowed to retain his fellowship and his situation as university orator. In 1554 he married a lady of good family, by whom he had a considerable fortune, and of whom, in writing to a friend, he gives, as might perhaps be expected, an excellent character. On the accession of Queen Elizabeth, in 1558, she not only required his services as Latin secretary, but as her instructor in Greek, and he resided at Court during the remainder of his life. He died in consequence of his endeavours to complete a Latin poem which he intended to present to the queen on the New Year's Day of 1569. He breathed his last two days before 1568 ran out, and was interred, according to his own directions, in the most private manner, in St. Sepulchre's Church, his funeral sermon being preached by Dr. Andrew Nowell, Dean of St. Paul's. He was universally lamented; and even the queen herself not only showed great concern, but was pleased to say that she would rather have lost ten thousand pounds than her tutor Ascham, which, from that somewhat closehanded sovereign, was truly an expression of high regard.

 

Ascham, like most men, had his little weaknesses. He had too great a propensity to dice and cock-fighting. Bishop Nicholson would try to convince us that this is an unfounded calumny, but, as it is mentioned by Camden, and other contemporary writers, it seems impossible to deny it. He died, from all accounts, in indifferent circumstances. "Whether," says Dr. Johnson, referring to this, "Ascham was poor by his own fault, or the fault of others, cannot now be decided; but it is certain that many have been rich with less merit. His philological learning would have gained him honour in any country; and among us it may justly call for that reverence which all nations owe to those who first rouse them from ignorance, and kindle among them the light of literature." His most valuable work, "The Schoolmaster," was published by his widow. The nature of this celebrated performance may be gathered from the title: "The Schoolmaster; or a plain and perfite way of teaching children to understand, write, and speak the Latin tongue. … And commodious also for all such as have forgot the Latin tongue, and would by themselves, without a schoolmaster, in short time, and with small pains, recover a sufficient habilitie to understand, write, and speak Latin: by Roger Ascham, ann. 1570. At London, printed by John Daye, dwelling over Aldersgate," a printer, by the way, already mentioned by us a few chapters back (see page 208), as having printed several noted works of the sixteenth century.

 

Dr. Johnson remarks that the instruction recommended in "The Schoolmaster" is perhaps the best ever given for the study of languages.

 

Here also lies buried Captain John Smith, a conspicuous soldier of fortune, whose romantic adventures and daring exploits have rarely been surpassed. He died on the 21st of June, 1631. This valiant captain was born at Willoughby, in the county of Lincoln, and helped by his doings to enliven the reigns of Elizabeth and James I. He had a share in the wars of Hungary in 1602, and in three single combats overcame three Turks, and cut off their heads. For this, and other equally brave deeds, Sigismund, Duke of Transylvania, gave him his picture set in gold, with a pension of three hundred ducats; and allowed him to bear three Turks' heads proper as his shield of arms. He afterwards went to America, where he had the misfortune to fall into the hands of the Indians. He escaped from them, however, at last, and resumed his brilliant career by hazarding his life in naval engagements with pirates and Spanish men-of-war. The most important act of his life was the share he had in civilising the natives of New England, and reducing that province to obedience to Great Britain. In connection with his tomb in St. Sepulchre's, he is mentioned by Stow, in his "Survey," as "some time Governor of Virginia and Admiral of New England."

 

Certainly the most interesting events of his chequered career were his capture by the Indians, and the saving of his life by the Indian girl Pocahontas, a story of adventure that charms as often as it is told. Bancroft, the historian of the United States, relates how, during the early settlement of Virginia, Smith left the infant colony on an exploring expedition, and not only ascended the river Chickahominy, but struck into the interior. His companions disobeyed his instructions, and being surprised by the Indians, were put to death. Smith preserved his own life by calmness and self-possession. Displaying a pocket-compass, he amused the savages by an explanation of its power, and increased their admiration of his superior genius by imparting to them some vague conceptions of the form of the earth, and the nature of the planetary system. To the Indians, who retained him as their prisoner, his captivity was a more strange event than anything of which the traditions of their tribes preserved the memory. He was allowed to send a letter to the fort at Jamestown, and the savage wonder was increased, for he seemed by some magic to endow the paper with the gift of intelligence. It was evident that their captive was a being of a high order, and then the question arose, Was his nature beneficent, or was he to be dreaded as a dangerous enemy? Their minds were bewildered, and the decision of his fate was referred to the chief Powhatan, and before Powhatan Smith was brought. "The fears of the feeble aborigines," says Bancroft, "were about to prevail, and his immediate death, already repeatedly threatened and repeatedly delayed, would have been inevitable, but for the timely intercession of Pocahontas, a girl twelve years old, the daughter of Powhatan, whose confiding fondness Smith had easily won, and who firmly clung to his neck, as his head was bowed down to receive the stroke of the tomahawks. His fearlessness, and her entreaties, persuaded the council to spare the agreeable stranger, who could make hatchets for her father, and rattles and strings of beads for herself, the favourite child. The barbarians, whose decision had long been held in suspense by the mysterious awe which Smith had inspired, now resolved to receive him as a friend, and to make him a partner of their councils. They tempted him to join their bands, and lend assistance in an attack upon the white men at Jamestown; and when his decision of character succeeded in changing the current of their thoughts, they dismissed him with mutual promises of friendship and benevolence. Thus the captivity of Smith did itself become a benefit to the colony; for he had not only observed with care the country between the James and the Potomac, and had gained some knowledge of the language and manners of the natives, but he now established a peaceful intercourse between the English and the tribes of Powhatan."

 

On the monument erected to Smith in St. Sepulchre's Church, the following quaint lines were formerly inscribed:—

 

"Here lies one conquered that hath conquered kings,

Subdued large territories, and done things

Which to the world impossible would seem,

But that the truth is held in more esteem.

Shall I report his former service done,

In honour of his God, and Christendom?

How that he did divide, from pagans three,

Their heads and lives, types of his chivalry?—

For which great service, in that climate done,

Brave Sigismundus, King of Hungarion,

Did give him, as a coat of arms, to wear

These conquered heads, got by his sword and spear.

Or shall I tell of his adventures since

Done in Virginia, that large continent?

How that he subdued kings unto his yoke,

And made those heathens flee, as wind doth smoke;

And made their land, being so large a station,

An habitation for our Christian nation,

Where God is glorified, their wants supplied;

Which else for necessaries, must have died.

But what avails his conquests, now he lies

Interred in earth, a prey to worms and flies?

Oh! may his soul in sweet Elysium sleep,

Until the Keeper, that all souls doth keep,

Return to judgment; and that after thence

With angels he may have his recompense."

 

Sir Robert Peake, the engraver, also found a last resting-place here. He is known as the master of William Faithorne—the famous English engraver of the seventeenth century—and governor of Basing House for the king during the Civil War under Charles I. He died in 1667. Here also was interred the body of Dr. Bell, grandfather of the originator of a well-known system of education.

 

"The churchyard of St. Sepulchre's," we learn from Maitland, "at one time extended so far into the street on the south side of the church, as to render the passage-way dangerously narrow. In 1760 the churchyard was, in consequence, levelled, and thrown open to the public. But this led to much inconvenience, and it was re-enclosed in 1802."

 

Sarah Malcolm, the murderess, was buried in the churchyard of St. Sepulchre's in 1733. This coldhearted and keen-eyed monster in human form has had her story told by us already. The parishioners seem, on this occasion, to have had no such scruples as had been exhibited by their predecessors a hundred and fifty years previous at the burial of Awfield, a traitor. We shall see presently that in those more remote days they were desirous of having at least respectable company for their deceased relatives and friends in the churchyard.

 

"For a long period," says Mr. Godwin (1838), "the church was surrounded by low mean buildings, by which its general appearance was hidden; but these having been cleared away, and the neighbourhood made considerably more open, St. Sepulchre's now forms a somewhat pleasing object, notwithstanding that the tower and a part of the porch are so entirely dissimilar in style to the remainder of the building." And since Godwin's writing the surroundings of the church have been so improved that perhaps few buildings in the metropolis stand more prominently before the public eye.

 

In the glorious roll of martyrs who have suffered at the stake for their religious principles, a vicar of St. Sepulchre's, the Reverend John Rogers, occupies a conspicuous place. He was the first who was burned in the reign of the Bloody Mary. This eminent person had at one time been chaplain to the English merchants at Antwerp, and while residing in that city had aided Tindal and Coverdale in their great work of translating the Bible. He married a German lady of good position, by whom he had a large family, and was enabled, by means of her relations, to reside in peace and safety in Germany. It appeared to be his duty, however, to return to England, and there publicly profess and advocate his religious convictions, even at the risk of death. He crossed the sea; he took his place in the pulpit at St. Paul's Cross; he preached a fearless and animated sermon, reminding his astonished audience of the pure and wholesome doctrine which had been promulgated from that pulpit in the days of the good King Edward, and solemnly warning them against the pestilent idolatry and superstition of these new times. It was his last sermon. He was apprehended, tried, condemned, and burned at Smithfield. We described, when speaking of Smithfield, the manner in which he met his fate.

 

Connected with the martyrdom of Rogers an odd circumstance is quoted in the "Churches of London." It is stated that when the bishops had resolved to put to death Joan Bocher, a friend came to Rogers and earnestly entreated his influence that the poor woman's life might be spared, and other means taken to prevent the spread of her heterodox doctrines. Rogers, however, contended that she should be executed; and his friend then begged him to choose some other kind of death, which should be more agreeable to the gentleness and mercy prescribed in the gospel. "No," replied Rogers, "burning alive is not a cruel death, but easy enough." His friend hearing these words, expressive of so little regard for the sufferings of a fellow-creature, answered him with great vehemence, at the same time striking Rogers' hand, "Well, it may perhaps so happen that you yourself shall have your hands full of this mild burning." There is no record of Rogers among the papers belonging to St. Sepulchre's, but this may easily be accounted for by the fact that at the Great Fire of 1666 nearly all the registers and archives were destroyed.

 

A noteworthy incident in the history of St. Sepulchre's was connected with the execution, in 1585, of Awfield, for "sparcinge abrood certen lewed, sedicious, and traytorous bookes." "When he was executed," says Fleetwood, the Recorder, in a letter to Lord Burleigh, July 7th of that year, "his body was brought unto St. Pulcher's to be buryed, but the parishioners would not suffer a traytor's corpse to be laid in the earth where their parents, wives, children, kindred, masters, and old neighbours did rest; and so his carcass was returned to the burial-ground near Tyburn, and there I leave it."

 

Another event in the history of the church is a tale of suicide. On the 10th of April, 1600, a man named William Dorrington threw himself from the roof of the tower, leaving there a prayer for forgiveness.

 

We come now to speak of the connection of St. Sepulchre's with the neighbouring prison of Newgate. Being the nearest church to the prison, that connection naturally was intimate. Its clock served to give the time to the hangman when there was an execution in the Old Bailey, and many a poor wretch's last moments must it have regulated.

 

On the right-hand side of the altar a board with a list of charitable donations and gifts used to contain the following item:—"1605. Mr. Robert Dowe gave, for ringing the greatest bell in this church on the day the condemned prisoners are executed, and for other services, for ever, concerning such condemned prisoners, for which services the sexton is paid £16s. 8d.—£50.

 

It was formerly the practice for the clerk or bellman of St. Sepulchre's to go under Newgate, on the night preceding the execution of a criminal, ring his bell, and repeat the following wholesome advice:—

 

"All you that in the condemned hold do lie,

Prepare you, for to-morrow you shall die;

Watch all, and pray, the hour is drawing near

That you before the Almighty must appear;

Examine well yourselves, in time repent,

That you may not to eternal flames be sent.

And when St. Sepulchre's bell to-morrow tolls,

The Lord above have mercy on your souls.

Past twelve o'clock!"

 

This practice is explained by a passage in Munday's edition of Stow, in which it is told that a Mr. John Dowe, citizen and merchant taylor of London, gave £50 to the parish church of St. Sepulchre's, under the following conditions:—After the several sessions of London, on the night before the execution of such as were condemned to death, the clerk of the church was to go in the night-time, and also early in the morning, to the window of the prison in which they were lying. He was there to ring "certain tolls with a hand-bell" appointed for the purpose, and was afterwards, in a most Christian manner, to put them in mind of their present condition and approaching end, and to exhort them to be prepared, as they ought to be, to die. When they were in the cart, and brought before the walls of the church, the clerk was to stand there ready with the same bell, and, after certain tolls, rehearse a prayer, desiring all the people there present to pray for the unfortunate criminals. The beadle, also, of Merchant Taylors' Hall was allowed an "honest stipend" to see that this ceremony was regularly performed.

 

The affecting admonition—"affectingly good," Pennant calls it—addressed to the prisoners in Newgate, on the night before execution, ran as follows:—

 

"You prisoners that are within,

Who, for wickedness and sin,

 

after many mercies shown you, are now appointed to die to-morrow in the forenoon; give ear and understand that, to-morrow morning, the greatest bell of St. Sepulchre's shall toll for you, in form and manner of a passing-bell, as used to be tolled for those that are at the point of death; to the end that all godly people, hearing that bell, and knowing it is for your going to your deaths, may be stirred up heartily to pray to God to bestow his grace and mercy upon you, whilst you live. I beseech you, for Jesus Christ's sake, to keep this night in watching and prayer, to the salvation of your own souls while there is yet time and place for mercy; as knowing to-morrow you must appear before the judgment-seat of your Creator, there to give an account of all things done in this life, and to suffer eternal torments for your sins committed against Him, unless, upon your hearty and unfeigned repentance, you find mercy through the merits, death, and passion of your only Mediator and Advocate, Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return to Him."

 

And the following was the admonition to condemned criminals, as they were passing by St. Sepulchre's Church wall to execution:—" All good people, pray heartily unto God for these poor sinners, who are now going to their death, for whom this great bell doth toll.

 

"You that are condemned to die, repent with lamentable tears; ask mercy of the Lord, for the salvation of your own souls, through the [merits, death, and passion of Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return unto Him.

 

"Lord have mercy upon you;

Christ have mercy upon you.

Lord have mercy upon you;

Christ have mercy upon you."

 

The charitable Mr. Dowe, who took such interest in the last moments of the occupants of the condemned cell, was buried in the church of St. Botolph, Aldgate.

 

Another curious custom observed at St. Sepulchre's was the presentation of a nosegay to every criminal on his way to execution at Tyburn. No doubt the practice had its origin in some kindly feeling for the poor unfortunates who were so soon to bid farewell to all the beauties of earth. One of the last who received a nosegay from the steps of St. Sepulchre's was "Sixteen-string Jack," alias John Rann, who was hanged, in 1774, for robbing the Rev. Dr. Bell of his watch and eighteen pence in money, in Gunnersbury Lane, on the road to Brentford. Sixteen-string Jack wore the flowers in his button-hole as he rode dolefully to the gallows. This was witnessed by John Thomas Smith, who thus describes the scene in his admirable anecdotebook, "Nollekens and his Times:"—" I remember well, when I was in my eighth year, Mr. Nollekens calling at my father's house, in Great Portland Street, and taking us to Oxford Street, to see the notorious Jack Rann, commonly called Sixteenstring Jack, go to Tyburn to be hanged. … The criminal was dressed in a pea-green coat, with an immense nosegay in the button-hole, which had been presented to him at St. Sepulchre's steps; and his nankeen small-clothes, we were told, were tied at each knee with sixteen strings. After he had passed, and Mr. Nollekens was leading me home by the hand, I recollect his stooping down to me and observing, in a low tone of voice, 'Tom, now, my little man, if my father-in-law, Mr. Justice Welch, had been high constable, we could have walked by the side of the cart all the way to Tyburn.'"

 

When criminals were conveyed from Newgate to Tyburn, the cart passed up Giltspur Street, and through Smithfield, to Cow Lane. Skinner Street had not then been built, and the Crooked Lane which turned down by St. Sepulchre's, as well as Ozier Lane, did not afford sufficient width to admit of the cavalcade passing by either of them, with convenience, to Holborn Hill, or "the Heavy Hill," as it used to be called. The procession seems at no time to have had much of the solemn element about it. "The heroes of the day were often," says a popular writer, "on good terms with the mob, and jokes were exchanged between the men who were going to be hanged and the men who deserved to be."

 

"On St. Paul's Day," says Mr. Timbs (1868), "service is performed in St. Sepulchre's, in accordance with the will of Mr. Paul Jervis, who, in 1717, devised certain land in trust that a sermon should be preached in the church upon every Paul's Day upon the excellence of the liturgy o the Church of England; the preacher to receive 40s. for such sermon. Various sums are also bequeathed to the curate, the clerk, the treasurer, and masters of the parochial schools. To the poor of the parish he bequeathed 20s. a-piece to ten of the poorest householders within that part of the parish of St. Sepulchre commonly called Smithfield quarter, £4 to the treasurer of St. Bartholomew's Hospital, and 6s. 8d. yearly to the clerk, who shall attend to receive the same. The residue of the yearly rents and profits is to be distributed unto and amongst such poor people of the parish of St. Sepulchre's, London, who shall attend the service and sermon. At the close of the service the vestry-clerk reads aloud an extract from the will, and then proceeds to the distribution of the money. In the evening the vicar, churchwardens, and common councilmen of the precinct dine together."

 

In 1749, a Mr. Drinkwater made a praiseworthy bequest. He left the parish of St. Sepulchre £500 to be lent in sums of £25 to industrious young tradesmen. No interest was to be charged, and the money was to be lent for four years.

 

Next to St. Sepulchre's, on Snow Hill, used to stand the famous old inn of the "Saracen's Head." It was only swept away within the last few years by the ruthless army of City improvers: a view of it in course of demolition was given on page 439. It was one of the oldest of the London inns which bore the "Saracen's Head" for a sign. One of Dick Tarlton's jests makes mention of the "Saracen's Head" without Newgate, and Stow, describing this neighbourhood, speaks particularly of "a fair large inn for receipt of travellers" that "hath to sign the 'Saracen's Head.'" The courtyard had, to the last, many of the characteristics of an old English inn; there were galleries all round leading to the bedrooms, and a spacious gateway through which the dusty mail-coaches used to rumble, the tired passengers creeping forth "thanking their stars in having escaped the highwaymen and the holes and sloughs of the road." Into that courtyard how many have come on their first arrival in London with hearts beating high with hope, some of whom have risen to be aldermen and sit in state as lord mayor, whilst others have gone the way of the idle apprentice and come to a sad end at Tyburn! It was at this inn that Nicholas Nickleby and his uncle waited upon the Yorkshire schoolmaster Squeers, of Dotheboys Hall. Mr. Dickens describes the tavern as it existed in the last days of mail-coaching, when it was a most important place for arrivals and departures in London:—

 

"Next to the jail, and by consequence near to Smithfield also, and the Compter and the bustle and noise of the City, and just on that particular part of Snow Hill where omnibus horses going eastwards seriously think of falling down on purpose, and where horses in hackney cabriolets going westwards not unfrequently fall by accident, is the coach-yard of the 'Saracen's Head' inn, its portals guarded by two Saracen's heads and shoulders, which it was once the pride and glory of the choice spirits of this metropolis to pull down at night, but which have for some time remained in undisturbed tranquillity, possibly because this species of humour is now confined to St. James's parish, where doorknockers are preferred as being more portable, and bell-wires esteemed as convenient tooth-picks. Whether this be the reason or not, there they are, frowning upon you from each side of the gateway; and the inn itself, garnished with another Saracen's head, frowns upon you from the top of the yard; while from the door of the hind-boot of all the red coaches that are standing therein, there glares a small Saracen's head with a twin expression to the large Saracen's head below, so that the general appearance of the pile is of the Saracenic order."

 

To explain the use of the Saracen's head as an inn sign various reasons have been given. "When our countrymen," says Selden, "came home from fighting with the Saracens and were beaten by them, they pictured them with huge, big, terrible faces (as you still see the 'Saracen's Head' is), when in truth they were like other men. But this they did to save their own credit." Or the sign may have been adopted by those who had visited the Holy Land either as pilgrims or to fight the Saracens. Others, again, hold that it was first set up in compliment to the mother of Thomas à Becket, who was the daughter of a Saracen. However this may be, it is certain that the use of the sign in former days was very general.

 

Running past the east end of St. Sepulchre's, from Newgate into West Smithfield, is Giltspur Street, anciently called Knightriders Street. This interesting thoroughfare derives its name from the knights with their gilt spurs having been accustomed to ride this way to the jousts and tournaments which in days of old were held in Smithfield.

 

In this street was Giltspur Street Compter, a debtors' prison and house of correction appertaining to the sheriffs of London and Middlesex. It stood over against St. Sepulchre's Church, and was removed hither from the east side of Wood Street, Cheapside, in 1791. At the time of its removal it was used as a place of imprisonment for debtors, but the yearly increasing demands upon the contracted space caused that department to be given up, and City debtors were sent to Whitecross Street. The architect was Dance, to whom we are also indebted for the grim pile of Newgate. The Compter was a dirty and appropriately convictlooking edifice. It was pulled down in 1855. Mr. Hepworth Dixon gave an interesting account of this City House of Correction, not long before its demolition, in his "London Prisons" (1850). "Entering," he says, "at the door facing St. Sepulchre's, the visitor suddenly finds himself in a low dark passage, leading into the offices of the gaol, and branching off into other passages, darker, closer, more replete with noxious smells, than even those of Newgate. This is the fitting prelude to what follows. The prison, it must be noticed, is divided into two principal divisions, the House of Correction and the Compter. The front in Giltspur Street, and the side nearest to Newgate Street, is called the Compter. In its wards are placed detenues of various kinds—remands, committals from the police-courts, and generally persons waiting for trial, and consequently still unconvicted. The other department, the House of Correction, occupies the back portion of the premises, abutting on Christ's Hospital. Curious it is to consider how thin a wall divides these widely-separate worlds! And sorrowful it is to think what a difference of destiny awaits the children—destiny inexorable, though often unearned in either case—who, on the one side of it or the other, receive an eleemosynary education! The collegian and the criminal! Who shall say how much mere accident— circumstances over which the child has little power —determines to a life of usefulness or mischief? From the yards of Giltspur Street prison almost the only objects visible, outside of the gaol itself, are the towers of Christ's Hospital; the only sounds audible, the shouts of the scholars at their play. The balls of the hospital boys often fall within the yards of the prison. Whether these sights and sounds ever cause the criminal to pause and reflect upon the courses of his life, we will not say, but the stranger visiting the place will be very apt to think for him. …

 

"In the department of the prison called the House of Correction, minor offenders within the City of London are imprisoned. No transports are sent hither, nor is any person whose sentence is above three years in length." This able writer then goes on to tell of the many crying evils connected with the institution—the want of air, the over-crowded state of the rooms, the absence of proper cellular accommodation, and the vicious intercourse carried on amongst the prisoners. The entire gaol, when he wrote, only contained thirty-six separate sleeping-rooms. Now by the highest prison calculation—and this, be it noted, proceeds on the assumption that three persons can sleep in small, miserable, unventilated cells, which are built for only one, and are too confined for that, being only about one-half the size of the model cell for one at Pentonville—it was only capable of accommodating 203 prisoners, yet by the returns issued at Michaelmas, 1850, it contained 246!

 

A large section of the prison used to be devoted to female delinquents, but lately it was almost entirely given up to male offenders.

 

"The House of Correction, and the Compter portion of the establishment," says Mr. Dixon, "are kept quite distinct, but it would be difficult to award the palm of empire in their respective facilities for demoralisation. We think the Compter rather the worse of the two. You are shown into a room, about the size of an apartment in an ordinary dwelling-house, which will be found crowded with from thirty to forty persons, young and old, and in their ordinary costume; the low thief in his filth and rags, and the member of the swell-mob with his bright buttons, flash finery, and false jewels. Here you notice the boy who has just been guilty of his first offence, and committed for trial, learning with a greedy mind a thousand criminal arts, and listening with the precocious instinct of guilty passions to stories and conversations the most depraved and disgusting. You regard him with a mixture of pity and loathing, for he knows that the eyes of his peers are upon him, and he stares at you with a familiar impudence, and exhibits a devil-may-care countenance, such as is only to be met with in the juvenile offender. Here, too, may be seen the young clerk, taken up on suspicion—perhaps innocent—who avoids you with a shy look of pain and uneasiness: what a hell must this prison be to him! How frightful it is to think of a person really untainted with crime, compelled to herd for ten or twenty days with these abandoned wretches!

 

"On the other, the House of Correction side of the gaol, similar rooms will be found, full of prisoners communicating with each other, laughing and shouting without hindrance. All this is so little in accordance with existing notions of prison discipline, that one is continually fancying these disgraceful scenes cannot be in the capital of England, and in the year of grace 1850. Very few of the prisoners attend school or receive any instruction; neither is any kind of employment afforded them, except oakum-picking, and the still more disgusting labour of the treadmill. When at work, an officer is in attendance to prevent disorderly conduct; but his presence is of no avail as a protection to the less depraved. Conversation still goes on; and every facility is afforded for making acquaintances, and for mutual contamination."

 

After having long been branded by intelligent inspectors as a disgrace to the metropolis, Giltspur Street Compter was condemned, closed in 1854, and subsequently taken down.

 

Nearly opposite what used to be the site of the Compter, and adjoining Cock Lane, is the spot called Pie Corner, near which terminated the Great Fire of 1666. The fire commenced at Pudding Lane, it will be remembered, so it was singularly appropriate that it should terminate at Pie Corner. Under the date of 4th September, 1666, Pepys, in his "Diary," records that "W. Hewer this day went to see how his mother did, and comes home late, telling us how he hath been forced to remove her to Islington, her house in Pye Corner being burned; so that the fire is got so far that way." The figure of a fat naked boy stands over a public house at the corner of the lane; it used to have the following warning inscription attached:— "This boy is in memory put up of the late fire of London, occasioned by the sin of gluttony, 1666." According to Stow, Pie Corner derived its name from the sign of a well-frequented hostelry, which anciently stood on the spot. Strype makes honourable mention of Pie Corner, as "noted chiefly for cooks' shops and pigs dressed there during Bartholomew Fair." Our old writers have many references—and not all, by the way, in the best taste—to its cookstalls and dressed pork. Shadwell, for instance, in the Woman Captain (1680) speaks of "meat dressed at Pie Corner by greasy scullions;" and Ben Jonson writes in the Alchemist (1612)—

 

"I shall put you in mind, sir, at Pie Corner,

Taking your meal of steam in from cooks' stalls."

 

And in "The Great Boobee" ("Roxburgh Ballads"):

 

"Next day I through Pie Corner passed;

The roast meat on the stall

Invited me to take a taste;

My money was but small."

 

But Pie Corner seems to have been noted for more than eatables. A ballad from Tom D'Urfey's "Pills to Purge Melancholy," describing Bartholomew Fair, eleven years before the Fire of London, says:—

 

"At Pie-Corner end, mark well my good friend,

'Tis a very fine dirty place;

Where there's more arrows and bows. …

Than was handled at Chivy Chase."

 

We have already given a view of Pie Corner in our chapter on Smithfield, page 361.

 

Hosier Lane, running from Cow Lane to Smithfield, and almost parallel to Cock Lane, is described by "R. B.," in Strype, as a place not over-well built or inhabited. The houses were all old timber erections. Some of these—those standing at the south corner of the lane—were in the beginning of this century depicted by Mr. J. T. Smith, in his "Ancient Topography of London." He describes them as probably of the reign of James I. The rooms were small, with low, unornamented ceilings; the timber, oak, profusely used; the gables were plain, and the walls lath and plaster. They were taken down in 1809.

 

In the corner house, in Mr. Smith's time, there was a barber whose name was Catchpole; at least, so it was written over the door. He was rather an odd fellow, and possessed, according to his own account, a famous relic of antiquity. He would gravely show his customers a short-bladed instrument, as the identical dagger with which Walworth killed Wat Tyler.

 

Hosier Lane, like Pie Corner, used to be a great resort during the time of Bartholomew Fair, "all the houses," it is said in Strype, "generally being made public for tippling."

 

We return now from our excursion to the north of St. Sepulchre's, and continue our rambles to the west, and before speaking of what is, let us refer to what has been.

 

Turnagain Lane is not far from this. "Near unto this Seacoal Lane," remarks Stow, "in the turning towards Holborn Conduit, is Turnagain Lane, or rather, as in a record of the 5th of Edward III., Windagain Lane, for that it goeth down west to Fleet Dyke, from whence men must turn again the same way they came, but there it stopped." There used to be a proverb, "He must take him a house in Turnagain Lane."

 

A conduit formerly stood on Snow Hill, a little below the church. It is described as a building with four equal sides, ornamented with four columns and pediment, surmounted by a pyramid, on which stood a lamb—a rebus on the name of Lamb, from whose conduit in Red Lion Street the water came. There had been a conduit there, however, before Lamb's day, which was towards the close of the sixteenth century.

 

At No. 37, King Street, Snow Hill, there used to be a ladies' charity school, which was established in 1702, and remained in the parish 145 years. Dr. Johnson and Mrs. Thrale were subscribers to this school, and Johnson drew from it his story of Betty Broom, in "The Idler." The world of domestic service, in Betty's days, seems to have been pretty much as now. Betty was a poor girl, bred in the country at a charity-school, maintained by the contributions of wealthy neighbours. The patronesses visited the school from time to time, to see how the pupils got on, and everything went well, till "at last, the chief of the subscribers having passed a winter in London, came down full of an opinion new and strange to the whole country. She held it little less than criminal to teach poor girls to read and write. They who are born to poverty, she said, are born to ignorance, and will work the harder the less they know. She told her friends that London was in confusion by the insolence of servants; that scarcely a girl could be got for all-work, since education had made such numbers of fine ladies, that nobody would now accept a lower title than that of a waiting-maid, or something that might qualify her to wear laced shoes and long ruffles, and to sit at work in the parlour window. But she was resolved, for her part, to spoil no more girls. Those who were to live by their hands should neither read nor write out of her pocket. The world was bad enough already, and she would have no part in making it worse.

 

"She was for a long time warmly opposed; but she persevered in her notions, and withdrew her subscription. Few listen, without a desire of conviction, to those who advise them to spare their money. Her example and her arguments gained ground daily; and in less than a year the whole parish was convinced that the nation would be ruined if the children of the poor were taught to read and write." So the school was dissolved, and Betty with the rest was turned adrift into the wide and cold world; and her adventures there any one may read in "The Idler" for himself.

 

There is an entry in the school minutes of 1763, to the effect that the ladies of the committee censured the schoolmistress for listening to the story of the Cock Lane ghost, and "desired her to keep her belief in the article to herself."

 

Skinner Street—now one of the names of the past—which ran by the south side of St. Sepulchre's, and formed the connecting link between Newgate Street and Holborn, received its name from Alderman Skinner, through whose exertions, about 1802, it was principally built. The following account of Skinner Street is from the picturesque pen of Mr. William Harvey ("Aleph"), whose long familiarity with the places he describes renders doubly valuable his many contributions to the history of London scenes and people:—"As a building speculation," he says, writing in 1863, "it was a failure. When the buildings were ready for occupation, tall and substantial as they really were, the high rents frightened intending shopkeepers. Tenants were not to be had; and in order to get over the money difficulty, a lottery, sanctioned by Parliament, was commenced. Lotteries were then common tricks of finance, and nobody wondered at the new venture; but even the most desperate fortune-hunters were slow to invest their capital, and the tickets hung sadly on hand. The day for the drawing was postponed several times, and when it came, there was little or no excitement on the subject, and whoever rejoiced in becoming a house-owner on such easy terms, the original projectors and builders were understood to have suffered considerably. The winners found the property in a very unfinished condition. Few of the dwellings were habitable, and as funds were often wanting, a majority of the houses remained empty, and the shops unopened. After two or three years things began to improve; the vast many-storeyed house which then covered the site of Commercial Place was converted into a warehousing depôt; a capital house opposite the 'Saracen's Head' was taken by a hosier of the name of Theobald, who, opening his shop with the determination of selling the best hosiery, and nothing else, was able to convince the citizens that his hose was first-rate, and, desiring only a living profit, succeeded, after thirty years of unwearied industry, in accumulating a large fortune. Theobald was possessed of literary tastes, and at the sale of Sir Walter Scott's manuscripts was a liberal purchaser. He also collected a library of exceedingly choice books, and when aristocratic customers purchased stockings of him, was soon able to interest them in matters of far higher interest…

 

"The most remarkable shop—but it was on the left-hand side, at a corner house—was that established for the sale of children's books. It boasted an immense extent of window-front, extending from the entrance into Snow Hill, and towards Fleet Market. Many a time have I lingered with loving eyes over those fascinating story-books, so rich in gaily-coloured prints; such careful editions of the marvellous old histories, 'Puss in Boots,' 'Cock Robin,' 'Cinderella,' and the like. Fortunately the front was kept low, so as exactly to suit the capacity of a childish admirer. . . . . But Skinner Street did not prosper much, and never could compete with even the dullest portions of Holborn. I have spoken of some reputable shops; but you know the proverb, 'One swallow will not make a summer,' and it was a declining neighbourhood almost before it could be called new. In 1810 the commercial depôt, which had been erected at a cost of £25,000, and was the chief prize in the lottery, was destroyed by fire, never to be rebuilt—a heavy blow and discouragement to Skinner Street, from which it never rallied. Perhaps the periodical hanging-days exercised an unfavourable influence, collecting, as they frequently did, all the thieves and vagabonds of London. I never sympathised with Pepys or Charles Fox in their passion for public executions, and made it a point to avoid those ghastly sights; but early of a Monday morning, when I had just reached the end of Giltspur Street, a miserable wretch had just been turned off from the platform of the debtors' door, and I was made the unwilling witness of his last struggles. That scene haunted me for months, and I often used to ask myself, 'Who that could help it would live in Skinner Street?' The next unpropitious event in these parts was the unexpected closing of the child's library. What could it mean? Such a well-to-do establishment shut up? Yes, the whole army of shutters looked blankly on the inquirer, and forbade even a single glance at 'Sinbad' or 'Robinson Crusoe.' It would soon be re-opened, we naturally thought; but the shutters never came down again. The whole house was deserted; not even a messenger in bankruptcy, or an ancient Charley, was found to regard the playful double knocks of the neighbouring juveniles. Gradually the glass of all the windows got broken in, a heavy cloud of black dust, solidifying into inches thick, gathered on sills and doors and brickwork, till the whole frontage grew as gloomy as Giant Despair's Castle. Not long after, the adjoining houses shared the same fate, and they remained from year to year without the slightest sign of life—absolute scarecrows, darkening with their uncomfortable shadows the busy streets. Within half a mile, in Stamford Street, Blackfriars, there are (1863) seven houses in a similar predicament— window-glass demolished, doors cracked from top to bottom, spiders' webs hanging from every projecting sill or parapet. What can it mean? The loss in the article of rents alone must be over £1,000 annually. If the real owners are at feud with imaginary owners, surely the property might be rendered valuable, and the proceeds invested. Even the lawyers can derive no profit from such hopeless abandonment. I am told the whole mischief arose out of a Chancery suit. Can it be the famous 'Jarndyce v. Jarndyce' case? And have all the heirs starved each other out? If so, what hinders our lady the Queen from taking possession? Any change would be an improvement, for these dead houses make the streets they cumber as dispiriting and comfortless as graveyards. Busy fancy will sometimes people them, and fill the dreary rooms with strange guests. Do the victims of guilt congregate in these dark dens? Do wretches 'unfriended by the world or the world's law,' seek refuge in these deserted nooks, mourning in the silence of despair over their former lives, and anticipating the future in unappeasable agony? Such things have been—the silence and desolation of these doomed dwellings make them the more suitable for such tenants."

 

A street is nothing without a mystery, so a mystery let these old tumble-down houses remain, whilst we go on to tell that, in front of No. 58, the sailor Cashman was hung in 1817, as we have already mentioned, for plundering a gunsmith's shop there. William Godwin, the author of "Caleb Williams," kept a bookseller's shop for several years in Skinner Street, at No. 41, and published school-books in the name of Edward Baldwin. On the wall there was a stone carving of Æsop reciting one of his fables to children.

 

The most noteworthy event of the life of Godwin was his marriage with the celebrated Mary Wollstonecraft, authoress of a "Vindication of the Rights of Women," whose congenial mind, in politics and morals, he ardently admired. Godwin's account of the way in which they got on together is worth reading:—"Ours," he writes, "was not an idle happiness, a paradise of selfish and transitory pleasures. It is, perhaps, scarcely necessary to mention, that influenced by ideas I had long entertained, I engaged an apartment about twenty doors from our house, in the Polygon, Somers Town, which I designed for the purpose of my study and literary occupations. Trifles, however, will be interesting to some readers, when they relate to the last period of the life of such a person as Mary. I will add, therefore, that we were both of us of opinion, that it was possible for two persons to be too uniformly in each other's society. Influenced by that opinion, it was my practice to repair to the apartment I have mentioned as soon as I rose, and frequently not to make my appearance in the Polygon till the hour of dinner. We agreed in condemning the notion, prevalent in many situations in life, that a man and his wife cannot visit in mixed society but in company with each other, and we rather sought occasions of deviating from than of complying with this rule. By this means, though, for the most part, we spent the latter half of each day in one another's society, yet we were in no danger of satiety. We seemed to combine, in a considerable degree, the novelty and lively sensation of a visit with the more delicious and heartfelt pleasure of a domestic life."

 

This philosophic union, to Godwin's inexpressible affliction, did not last more than eighteen months, at the end of which time Mrs. Godwin died, leaving an only daughter, who in the course of time became the second wife of the poet Shelley, and was the author of the wild and extraordinary tale of "Frankenstein."

 

www.british-history.ac.uk/report.aspx?compid=45116

Prime Minister Theresa May attended the National Housing Federation Summit in London to announce £2 billion in new funding to give housing associations the long-term certainty they need to deliver tens of thousands of new affordable and social homes.

I'd say its more certainty than perchance. Hopefully she'll be back up and running before the Barnstaple & Lynton Railway, but patience is a virtue. I am pleased to say however that this photo was taken over a year ago and more work has been undertaken since then. The upper deck floor has been renewed and all the paint on the roof and around the windows has been stripped off. It has been quite the job with the last year of covid setbacks however each job is a step closer to completion. I am currently replacing the panels and timber work and once this is complete the vehicle will be ready for paint.

Thought I might be able to get an ID for this distinctive litte crab spider, but the light palps made it a little unclear what species it is with certainty.

from my ongoing self-portrait series, "changing faces with the certainty of a brand new god"

 

Website - Instagram

Marble statue of a wounded warrior

Roman copy of Greek original, Mid-Imperial, Antonine, ca. A.D. 138-181

Copy of a Greek bronze statue of ca. 460-450 B.C.

H. 87 in. (220.98 cm)

 

The subject of this statue has not been identified with certainty. The warrior held a shield on his left arm and probably a spear in his right hand, and he stands with his feet carefully placed on a sloping surface. The figure must have some association with the sea because a planklike form surrounded by waves is carved on the plinth of a second copy, in the British Museum, London. He may be the Greek hero Protesilaos, who ignored an oracle's warning that the first Greek to step on Trojan soil would be the first to die in battle. The statue might represent him descending from the ship, ready to meet his fate. Following the discovery of a wound carved in the right armpit, the figure was reinterpreted as a dying warrior falling backward and identified as a famous statue by the sculptor Kresilas. Many other identifications have been suggested to explain the unusual stance and the unique iconography of this statue and of the copy in London, but none has been generally accepted.

 

Hewitt Fund, 1925 (25.116)

 

**

The April 20, 2007 unveiling of the 30,000 square foot Greek and Roman Galleries concluded a 15-year project and returned thousands of works from the Museums permanent collection to public view. Over 5,300 objects, created between about 900 B.C. and the early fourth century A.D., are displayed, tracing the parallel stories of the evolution of Greek art in the Hellenistic period and the arts of southern Italy and Etruria and culminating in the rich and varied world of the Roman Empire from from the Late Republican period and the Golden Age of Augustuss Principate to the conversion of Constantine the Great in A.D. 312. The centerpiece of the new installation is the Leon Levy and Shelby White Court, a monumental, peristyle cour court with a soaring two-story atrium that links the various galleries and themes.

 

The Metropolitan Museum of Art's permanent collection contains more than two million works of art from around the world. It opened its doors on February 20, 1872, housed in a building located at 681 Fifth Avenue in New York City. Under their guidance of John Taylor Johnston and George Palmer Putnam, the Met's holdings, initially consisting of a Roman stone sarcophagus and 174 mostly European paintings, quickly outgrew the available space. In 1873, occasioned by the Met's purchase of the Cesnola Collection of Cypriot antiquities, the museum decamped from Fifth Avenue and took up residence at the Douglas Mansion on West 14th Street. However, these new accommodations were temporary; after negotiations with the city of New York, the Met acquired land on the east side of Central Park, where it built its permanent home, a red-brick Gothic Revival stone "mausoleum" designed by American architects Calvert Vaux and Jacob Wrey Mold. As of 2006, the Met measures almost a quarter mile long and occupies more than two million square feet, more than 20 times the size of the original 1880 building.

 

In 2007, the Metropolitan Museum of Art was ranked #17 on the AIA 150 America's Favorite Architecture list.

 

The Metropolitan Museum of Art was designated a landmark by the New York City Landmarks Preservation Commission in 1967. The interior was designated in 1977.

 

National Historic Register #86003556

Two very evil ladies, known as Uastis and Zarabella, have tagged me, so there you go:

 

16 Things About Me

 

1. I am 29 years old and I don't know how to drive. I've been talking of taking driving lessons ever since I was 18 (which is the legal age for driving in my country), but my fear of causing an accident and killing someone keeps stopping me from actually doing it. Actually, it's not even a fear, it's a certainty.

 

2. My mum says that I taught myself to read at the age of 4 and that when I went to kindergarten I used to read fairy tales to the other kids and the teacher would ask her if I knew the words by heart and just pretended to read (bitch!). I haven't stopped reading ever since. It's my favourite thing to do and I will read almost anything, serious or "fluffy".

 

3. I was one of the few little girls that never played "teacher" and I never expressed the wish to become one when I grew up, like most of my friends and my sister did. Ironically, that's what I currently do for a living. I hope to change this in the near future because there are other things I want to do more.

 

4. I hate splatter movies and can't watch anything that depicts violence and torture. I'm not one of those people that will be fascinated by horror, blood and guts, roadside accidents etc. I will cover my eyes and/or run away. My worst movie experiences in that respect have been the torture scenes in Hostel and the fire-extinguisher and rape scenes in Irreversible. My worst real life experience on that front was when the old lady that lived in the apartment next to mine five years ago fell off the third floor balcony and I saw her lying on the ground in a pool of blood.

 

5. A lighter one: I love laughing and what makes me laugh the most is a. absurd/surreal humour and b. people tripping over their words and making silly mistakes. If you want to kill me, start reciting tongue-twisters and be bad at it. I also like making other people laugh. It gives me a high and makes me laugh a lot myself when someone giggles at a joke or quip I've made.

 

6. On the other hand, I cry easily, especially when someone cries or suffers in movies, books, and in real life too. I'm a sucker for melodramatic scenes in art and literature, but not in real life.

 

7. When I was 8-9 years old, I wanted to be like Betty from the Archie comics. I even styled my hair like she did, in various forms of pony tails, and I wanted to be a "good girl".

 

8. I love performing and I was always the first to participate in school plays and such things. There is a video of a "show" that my english school organised at the local theatre when I was about 12-13 where I sing "We Are The World" along with a boy, "I'd like to teach the world to sing" solo aaand -wait for it- I later on dance with my then best friend a mambo/rumba choreography that we came up with. I want to destroy that video, but at the same time I find it embarassingly cute. I later on joined a theatre group. If I could go back in time I'd tell my young self to say the hell with job security and apply to theatre schools like she wanted.

 

9. I adore the sea and I love swimming but for some reason I am afraid to go near the water if it's night and the sea isn't calm. I suspect this comes from a recurring nightmare I had as a child where huge waves were chasing me and my family. On the other hand, one of my favourite memories is a night-time swim with my friends, where we floated on the water and moved our arms slowly back and forth, making the plankton sparkle in the dark, and shared secrets and laughs.

 

10. The person I admire most in the world is my mother. She's gone through a lot of tough crap (like having to go through life with only one arm, losing her dad at 14, growing up with a mother who was uneducated and couldn't properly support her children, and various other difficulties) and she's this wonderful person that has earned everything she has with her hard work and personal worth and everyone loves and admires her.

 

11. Cockroaches make me squeal in terror. I will kill it if I have to, but given the option I will run away and call someone else to do the dirty job. I don't have this irrational fear with any other bug or animal. Say what you want, but I believe they are mean and they are out to get me -and you too. Yes, YOU!

 

12. I like cold, running water. When I wash things and the water runs a lot and it turns very very cold I have to take a drink, even if I'm not thirsty. I also have to drink from any clean fount or stream I encounter when I'm in the countryside or anywhere else.

 

13. When I was 11 my aunt brought my sister and me a paper doll each and a little block of paper clothes, some already coloured and some that we could colour ourselves. After a while, I started drawing and making new clothes for that doll and kept doing it until an age that was way too old for playing with such things. I still go back and make her new clothes once in a while, when I have time to spare and I feel like it.

 

14. I feel like I can do some basic things on a few areas but have no true talent on anything, so I admire -and am slightly jealous of- anyone with artistic talent of any kind.

 

15. I drink alcohol once in a while but I rarely get drunk at all and I've never been drunk to the point of not remembering things or passing out. My body refuses to ingest any more alcohol after I've reached a certain limit. That being said, I become silly when I'm tipsy and I'm a "so-what drunk" Meaning I lose my propriety filters so I will say and do almost anything that comes to my head, thinking "so what if I say that?", "so what if I do this?". Noone has beat me up yet, which is very lucky.

 

16. I am ridiculously shy, to the point where I come off as stand-offish or snobbish or indifferent, which is usually not the case. I've lost many chances because of that. Jobs, friends, boys etc. I'm trying to fix it, so that I can at least allow myself to make more friends.

Why tights are popular.

There's a certainty or eventuality about wearing stockings

Tortricidia can be difficult to determine with absolute certainty without rearing to adulthood. This one was really tiny, which makes I.D. even more challenging.

For this one, I'm going withTortricidia pallida. The color patterning seem to fit...and T pallida is the most common button slug found in my neck of the woods.

 

Found on River Birch

Sideling Hill W.M.A.

Washington County, Maryland

July 9, 2017

 

I can't say with absolute certainty that I have correctly identified the location of this garage but it is highly likely. Laleham Road is close to the Thames one end and not so much the other. At the end that is very near the river there is a hand car wash with site dimensions not dissimilar to this one - hence I would reckon this is where it was www.google.com/maps/@51.4291124,-0.5089744,3a,75y,65.2h,9...

The Brown County Jail, constructed in 1902-1903, is a three-story, stone masonry

structure built over a partial basement. The castle-like structure is superior to most

late l9th-and early 20th-century American jails. As a strong statement of the consequences

of breaking the law and the certainty of subsequent incarceration, the Brown County

Jail is a significant public building because of the clarity of its architectural style (and

stylistic origins), as well as the integration of load bearing stone masonry construction

with an evolving jail hardware. The building is built of native sandstone, cement, sand

and steel. The sandstone was dug from the rock hills surrounding Brownwood. Lumber

was used on the first floor, none upstairs (to prevent an inmate setting it afire.) The walls

on the inside are 18 inches thick, made of stone, sand and cement.

See some very interesting info here: www.waymarking.com/waymarks/WM16F3_The_Old_Brown_County_J...

The Brown County Jail is located diagonally across from the Brown County Courthouse,

in central Brownwood. Neighboring buildings are generally older commercial structures,

some of which retain their turn-of-the-century character intact.

The plan of the castle-like stone jail is that of a rectangle, with the addition of a central,

projecting, front section with turret. The ground floor had the sheriff's office on the east

and jailer's quarters on the west, while the upper stories feature cells of varied sizes.

The Brown County Jail is richly textured and strongly detailed. It is constructed of rock-faced,

coursed ashlar, local brown sandstone of coarse grain, laid in 101/2-inch horizontal

courses with 3/8-inch extruded mortar joints. The stone is closely fitted and the pitch-faced

stonework s in sharp contrast to the 5 inch, scored horizontal bands which extend

continuously around the building at each floor level and at transition points between

architectural elements. The side walls below the gables have capped stepped parapets,

and projecting corbelled turrets occur at the southwest and southeast corners of the building,

as well as on the southwest corner of the tower which rises along the south facade of the jail.

Parapets at the eaves and around the tower are crenelated, and project out over rusticated

and dentiled horizontal cornice bands. The tower rises above the roof line and has a

crenelated parapet and large corner turret. An observation room at the top of the tower

projects over a bracketed arch frieze. The walls of the observation room are billeted on all

four sides, and above them window openings contain smooth-shaft, tapered columns

with modified Ionic capitals. See: www.historictexas.net/brown/history/brown-co-jail.htm

 

Brown County Museum of History - The Brown County Museum of History, Inc.,

has the primary role of preserving the tangible evidence of our heritage and to

educate the public through exhibition and interpretation of artifacts. The museum

was organized in 1983 by the Historical Society to showcase the history of this county.

The museum is located in the old four story Brown County Jail, built in 1902, and

located at 212 North Broadway across the street from the Courthouse in downtown

Brownwood. The Museum also has an "Annex" located just across the street from

the jail at 209 North Broadway. There is no entrance fee but donations are accepted.

It is open on Saturdays from 10 am until 4 pm.

See: www.heritageassociationofbrowncounty.org/index.html

 

The Firearms Museum of Texas is located inside The Brown County Museum

of History in Brownwood, Texas. See: www.tfmt.org/index.html

 

“Jokes are supposed to provide an escape, for the listener and the teller. Instead Baldwin lives in a state of constant reminder. His country is so far from his hopes for it, and now people won’t stop asking this liberal New Yorker to portray the primary vessel of his disappointments.”

 

“That ‘nasty scar’ of a mouth was Baldwin’s only certainty: ‘a puckering butthole’, he calls it, dropping into his Trump voice to describe his vision of it.” ―Chris Jones

 

www.theatlantic.com/magazine/archive/2017/05/alec-baldwin...

 

DONALD TRUMP’S FIRING OF JAMES COMEY IS AN ATTACK ON AMERICAN DEMOCRACY

 

www.newyorker.com/news/john-cassidy/donald-trump-has-atta...

The Rebirth, by Cezary Stulgis.

From the info: If there is one certainty in life - it is that nothing lasts forever! Nature reminds us of this undeniable fact again and again, through the changing of seasons and endless cycle of life. Despite man's obsession with immortality, the only eternal truth that we have is that life continues - but only through endless renewal and rebirth.

I believe the buckwheat is Eriogonum marifolium but I'm not absolutely certain. Andrew Warren discusses an Eriogonum marifolium feeding segregate located on the higher slopes of Mt. Shasta (Pg 172), in a 2005 paper titled in part "Butterflies of Oregon". This one could be a part of that segregate. Euphilotes glaucon oregonensis is also a possibility if the buckwheat is actually Eriogonum umbellatum. The only certainty is this is a confusing and complex species with many remaining questions. South Gate Meadow, Mt Shasta, Siskiyou County, CA.

Sophisticated archaeological techniques were unable to determine with any certainty whether the mound supporting the martello tower of Millmount, Drogheda, could be older than Norman times, as suggested in local folklore. However, the results of archaeological surveying carried out in recent years are far from conclusive, and offer some tantalising possibilities about the true age of the mound of Millmount, which according to local folk belief is a structure perhaps dating to the Bronze Age. The folklore suggests it is the burial place of Amergin, bard of the Milesians, who took Ireland from the Tuatha Dé Danann in the 17th century BC.

Antipodean's encounter whit the poet Miguel Hernandez

 

This year (2010) is the centenary of the Spanish poet Miguel Hernández (1910-1942).

In the Antipodes we remember him for his moving poetry and humanism.

We celebrate this centenary with modest touches, combining the creative potential of words, visual arts and music. We intend to rediscover the poet and his verses in a relaxed manner; reflect on the past and present; consider his legacy and value for our times, in art and in life.

 

In the hectic rush of daily affairs, it is easy to forget the spiritual and sensual nourishment of the arts and literature. Today we take a much neede breath, relax and share the beauty of Hernández’ verses and the modern creative

work they inspired.

 

The miracle of life finds its best expression in the arts – humanistic communion above the confines of time and borders, giving hope to suffering, shelter to thought

and vision to those who cannot see. The ordinary words and rough textures in the poet’s hands acquire rich meanings and stir deep emotions; they inspire us to doubt the certainties and to find certainty in doubt, allowing the imprisoned spirit to fly.

ff mendoza -2010 Edited by Stan FloreK

 

======================================================

 

Taken with Fujifilm X20 in Camera Panorama mode. This is the famous hill where whale watching is a certainty.

The Budapest Castle Hill Funicular or Budavári Sikló is a funicular railway in the city of Budapest, in Hungary. It links the Adam Clark Square and the Széchenyi Chain Bridge at river level to Buda Castle above.

 

The line was opened on March 2, 1870, and has been in municipal ownership since 1920. It was destroyed in the Second World War and reopened on June 4, 1986. A feature of the line are the two pedestrian foot bridges which cross above it. These were present when the line opened, were removed in 1900 when the castle's garden was extended, and rebuilt to the original design in 1983.

 

History

The building of the line started in July 1868, the first test run was on 23 October 1869. The Sikló has operated for the public since 2 March 1870. This funicular rail was the second in Europe, only Lyon had a similar transportation system at that time.

 

During the Second World War the cars and the terminals were destroyed by bombs.

 

The remnants of the funicular were then dismantled. Replacement with escalators was considered later. Reconstruction of the funicular was decided in 1965, and several plans were made, but the construction works were delayed. A midibus service between the two termini (line "V") was launched in 1975. This was in operation until the line was finally reopened in 1986.

 

Technical parameters

The line has the following technical parameters:

 

Length: 95 m (312 ft)

Height: 51 m (167 ft)

gradient: 31.75° (62%)

Cars: 2

Capacity: 24 passengers per car

Configuration: Double track

Maximum speed: 1.5 m/s (3.4 mph; 5.4 km/h)

Track gauge: 1,435 mm (4 ft 8+1⁄2 in) standard gauge

Traction: Electricity

Trip time: 1 minute 30 seconds

 

Operation

The line is operated by the BKV (Mass Transport Company of Budapest), and operates from 07.30 to 22.00 each day. It is subject to special fare.

 

Budapest is the capital and most populous city of Hungary. It is the ninth-largest city in the European Union by population within city limits and the largest city on the Danube river; the city has an estimated population of 1,752,286 over a land area of about 525 square kilometres (203 square miles). Budapest, which is both a city and county, forms the centre of the Budapest metropolitan area, which has an area of 7,626 square kilometres (2,944 square miles) and a population of 3,303,786. It is a primate city, constituting 33% of the population of Hungary.

 

The history of Budapest began when an early Celtic settlement transformed into the Roman town of Aquincum, the capital of Lower Pannonia. The Hungarians arrived in the territory in the late 9th century, but the area was pillaged by the Mongols in 1241–42. Re-established Buda became one of the centres of Renaissance humanist culture by the 15th century. The Battle of Mohács, in 1526, was followed by nearly 150 years of Ottoman rule. After the reconquest of Buda in 1686, the region entered a new age of prosperity, with Pest-Buda becoming a global city after the unification of Buda, Óbuda and Pest on 17 November 1873, with the name 'Budapest' given to the new capital. Budapest also became the co-capital of the Austro-Hungarian Empire, a great power that dissolved in 1918, following World War I. The city was the focal point of the Hungarian Revolution of 1848 and the Battle of Budapest in 1945, as well as the Hungarian Revolution of 1956.

 

Budapest is a global city with strengths in commerce, finance, media, art, fashion, research, technology, education, and entertainment. Hungary's financial centre, Budapest is also the headquarters of the European Institute of Innovation and Technology, the European Police College and the first foreign office of the China Investment Promotion Agency. Over 40 colleges and universities are located in Budapest, including Eötvös Loránd University, Corvinus University, Semmelweis University, University of Veterinary Medicine Budapest and the Budapest University of Technology and Economics. Opened in 1896, the city's subway system, the Budapest Metro, serves 1.27 million, while the Budapest Tram Network serves 1.08 million passengers daily.

 

The central area of Budapest along the Danube River is classified as a UNESCO World Heritage Site and has several notable monuments of classical architecture, including the Hungarian Parliament and the Buda Castle. The city also has around 80 geothermal springs, the largest thermal water cave system, second largest synagogue, and third largest Parliament building in the world. Budapest attracts around 12 million international tourists per year, making it a highly popular destination in Europe.

 

The previously separate towns of Buda, Óbuda, and Pest were officially unified in 1873 and given the new name Budapest. Before this, the towns together had sometimes been referred to colloquially as "Pest-Buda". Pest is used pars pro toto for the entire city in contemporary colloquial Hungarian.

 

All varieties of English pronounce the -s- as in the English word pest. The -u in Buda- is pronounced either /u/ like food (as in US: /ˈbuːdəpɛst/[50]) or /ju/ like cue (as in UK: /ˌb(j)uːdəˈpɛst, ˌbʊd-, ˈb(j)uːdəpɛst, ˈbʊd-/). In Hungarian, the -s- is pronounced /ʃ/ as in wash; in IPA: Hungarian: [ˈbudɒpɛʃt] ⓘ.

 

The origins of the names "Buda" and "Pest" are obscure. Buda was probably the name of the first constable of the fortress built on the Castle Hill in the 11th century

or a derivative of Bod or Bud, a personal name of Turkic origin, meaning 'twig'.

or a Slavic personal name, Buda, the short form of Budimír, Budivoj.

Linguistically, however, a German origin through the Slavic derivative вода (voda, water) is not possible, and there is no certainty that a Turkic word really comes from the word buta ~ buda 'branch, twig'.

 

According to a legend recorded in chronicles from the Middle Ages, "Buda" comes from the name of its founder, Bleda, brother of Hunnic ruler Attila.

 

Attila went in the city of Sicambria in Pannonia, where he killed Buda, his brother, and he threw his corpse into the Danube. For while Attila was in the west, his brother crossed the boundaries in his reign, because he named Sicambria after his own name Buda's Castle. And though King Attila forbade the Huns and the other peoples to call that city Buda's Castle, but he called it Attila's Capital, the Germans who were terrified by the prohibition named the city as Eccylburg, which means Attila Castle, however, the Hungarians did not care about the ban and call it Óbuda [Old Buda] and call it to this day.

 

— Mark of Kalt: Chronicon Pictum

The Scythians are certainly an ancient people and the strength of Scythia lies in the east, as we said above. And the first king of Scythia was Magog, son of Japhet, and his people were called Magyars [Hungarians] after their King Magog, from whose royal line the most renowned and mighty King Attila descended, who, in the 451st year of Our Lord's birth, coming down from Scythia, entered Pannonia with a mighty force and, putting the Romans to flight, took the realm and made a royal residence for himself beside the Danube above the hot springs, and he ordered all the old buildings that he found there to be restored and he built them in a circular and very strong wall that in the Hungarian language is now called Budavár [Buda Castle] and by the Germans Etzelburg [Attila Castle]

 

— Anonymus: Gesta Hungarorum

There are several theories about Pest. One states that the name derives from Roman times, since there was a local fortress (Contra-Aquincum) called by Ptolemy "Pession" ("Πέσσιον", iii.7.§ 2). Another has it that Pest originates in the Slavic word for cave, пещера, or peštera. A third cites пещ, or pešt, referencing a cave where fires burned or a limekiln.

 

The first settlement on the territory of Budapest was built by Celts before 1 AD. It was later occupied by the Romans. The Roman settlement – Aquincum – became the main city of Pannonia Inferior in 106 AD. At first it was a military settlement, and gradually the city rose around it, making it the focal point of the city's commercial life. Today this area corresponds to the Óbuda district within Budapest. The Romans constructed roads, amphitheaters, baths and houses with heated floors in this fortified military camp. The Roman city of Aquincum is the best-conserved of the Roman sites in Hungary. The archaeological site was turned into a museum with indoor and open-air sections.

 

The Magyar tribes led by Árpád, forced out of their original homeland north of Bulgaria by Tsar Simeon after the Battle of Southern Buh, settled in the territory at the end of the 9th century displacing the founding Bulgarian settlers of the towns of Buda and Pest, and a century later officially founded the Kingdom of Hungary. Research places the probable residence of the Árpáds as an early place of central power near what became Budapest. The Tatar invasion in the 13th century quickly proved it is difficult to defend a plain. King Béla IV of Hungary, therefore, ordered the construction of reinforced stone walls around the town and set his own royal palace on the top of the protecting hills of Buda. In 1361 it became the capital of Hungary.

 

The cultural role of Buda was particularly significant during the reign of King Matthias Corvinus. The Italian Renaissance had a great influence on the city. His library, the Bibliotheca Corviniana, was Europe's greatest collection of historical chronicles and philosophic and scientific works in the 15th century, and second in size only to the Vatican Library. After the foundation of the first Hungarian university in Pécs in 1367 (University of Pécs), the second one was established in Óbuda in 1395 (University of Óbuda). The first Hungarian book was printed in Buda in 1473. Buda had about 5,000 inhabitants around the year 1500.

 

The Ottomans conquered Buda in 1526, as well as in 1529, and finally occupied it in 1541.[68] The Ottoman Rule lasted for more than 150 years. The Ottoman Turks constructed many prominent bathing facilities within the city. Some of the baths that the Turks erected during their rule are still in use 500 years later, including Rudas Baths and Király Baths. By 1547 the number of Christians was down to about a thousand, and by 1647 it had fallen to only about seventy. The unoccupied western part of the country became part of the Habsburg monarchy as Royal Hungary.

 

In 1686, two years after the unsuccessful siege of Buda, a renewed campaign was started to enter Buda. This time, the Holy League's army was twice as large, containing over 74,000 men, including German, Croat, Dutch, Hungarian, English, Spanish, Czech, Italian, French, Burgundian, Danish and Swedish soldiers, along with other Europeans as volunteers, artillerymen, and officers. The Christian forces seized Buda, and in the next few years, all of the former Hungarian lands, except areas near Temesvár (Timișoara), were taken from the Turks. In the 1699 Treaty of Karlowitz, these territorial changes were officially recognized as the end of the rule of the Turks, and in 1718 the entire Kingdom of Hungary was removed from Ottoman rule.

 

The 19th century was dominated by the Hungarian struggle for independence and modernisation. The national insurrection against the Habsburgs began in the Hungarian capital in 1848 and was defeated one and a half years later, with the help of the Russian Empire. 1867 was the year of Reconciliation that brought about the birth of Austria-Hungary. This made Budapest the twin capital of a dual monarchy. It was this compromise which opened the second great phase of development in the history of Budapest, lasting until World War I. In 1849 the Chain Bridge linking Buda with Pest was opened as the first permanent bridge across the Danube and in 1873 Buda and Pest were officially merged with the third part, Óbuda (Old Buda), thus creating the new metropolis of Budapest. The dynamic Pest grew into the country's administrative, political, economic, trade and cultural hub. Ethnic Hungarians overtook Germans in the second half of the 19th century due to mass migration from the overpopulated rural Transdanubia and Great Hungarian Plain. Between 1851 and 1910 the proportion of Hungarians increased from 35.6% to 85.9%, Hungarian became the dominant language, and German was crowded out. The proportion of Jews peaked in 1900 with 23.6%. Due to the prosperity and the large Jewish community of the city at the start of the 20th century, Budapest was often called the "Jewish Mecca" or "Judapest". Budapest also became an important center for the Aromanian diaspora during the 19th century. In 1918, Austria-Hungary lost the war and collapsed; Hungary declared itself an independent republic (Republic of Hungary). In 1920 the Treaty of Trianon partitioned the country, and as a result, Hungary lost over two-thirds of its territory, and about two-thirds of its inhabitants, including 3.3 million out of 15 million ethnic Hungarians.

 

In 1944, a year before the end of World War II, Budapest was partly destroyed by British and American air raids (first attack 4 April 1944). From 24 December 1944 to 13 February 1945, the city was besieged during the Battle of Budapest. Budapest sustained major damage caused by the attacking Soviet and Romanian troops and the defending German and Hungarian troops. More than 38,000 civilians died during the conflict. All bridges were destroyed by the Germans. The stone lions that have decorated the Chain Bridge since 1852 survived the devastation of the war.

 

Between 20% and 40% of Greater Budapest's 250,000 Jewish inhabitants died through Nazi and Arrow Cross Party, during the German occupation of Hungary, from 1944 to early 1945.

 

Swiss diplomat Carl Lutz rescued tens of thousands of Jews by issuing Swiss protection papers and designating numerous buildings, including the now famous Glass House (Üvegház) at Vadász Street 29, to be Swiss protected territory. About 3,000 Hungarian Jews found refuge at the Glass House and in a neighboring building. Swedish diplomat Raoul Wallenberg saved the lives of tens of thousands of Jews in Budapest by giving them Swedish protection papers and taking them under his consular protection. Wallenberg was abducted by the Russians on 17 January 1945 and never regained freedom. Giorgio Perlasca, an Italian citizen, saved thousands of Hungarian Jews posing as a Spanish diplomat. Some other diplomats also abandoned diplomatic protocol and rescued Jews. There are two monuments for Wallenberg, one for Carl Lutz and one for Giorgio Perlasca in Budapest.

 

Following the capture of Hungary from Nazi Germany by the Red Army, Soviet military occupation ensued, which ended only in 1991. The Soviets exerted significant influence on Hungarian political affairs. In 1949, Hungary was declared a communist People's Republic (People's Republic of Hungary). The new Communist government considered the buildings like the Buda Castle symbols of the former regime, and during the 1950s the palace was gutted and all the interiors were destroyed (also see Stalin era). On 23 October 1956 citizens held a large peaceful demonstration in Budapest demanding democratic reform. The demonstrators went to the Budapest radio station and demanded to publish their demands. The regime ordered troops to shoot into the crowd. Hungarian soldiers gave rifles to the demonstrators who were now able to capture the building. This initiated the Hungarian Revolution of 1956. The demonstrators demanded to appoint Imre Nagy to be Prime Minister of Hungary. To their surprise, the central committee of the "Hungarian Working People's Party" did so that same evening. This uprising was an anti-Soviet revolt that lasted from 23 October until 11 November. After Nagy had declared that Hungary was to leave the Warsaw Pact and become neutral, Soviet tanks and troops entered the country to crush the revolt. Fighting continued until mid November, leaving more than 3000 dead. A monument was erected at the fiftieth anniversary of the revolt in 2006, at the edge of the City Park. Its shape is a wedge with a 56 angle degree made in rusted iron that gradually becomes shiny, ending in an intersection to symbolize Hungarian forces that temporarily eradicated the Communist leadership.

 

From the 1960s to the late 1980s Hungary was often satirically referred to as "the happiest barrack" within the Eastern bloc, and much of the wartime damage to the city was finally repaired. Work on Erzsébet Bridge, the last to be rebuilt, was finished in 1964. In the early 1970s, Budapest Metro's east–west M2 line was first opened, followed by the M3 line in 1976. In 1987, Buda Castle and the banks of the Danube were included in the UNESCO list of World Heritage Sites. Andrássy Avenue (including the Millennium Underground Railway, Hősök tere, and Városliget) was added to the UNESCO list in 2002. In the 1980s, the city's population reached 2.1 million. In recent times a significant decrease in population occurred mainly due to a massive movement to the neighbouring agglomeration in Pest county, i.e., suburbanisation.

 

In the last decades of the 20th century the political changes of 1989–90 (Fall of the Iron Curtain) concealed changes in civil society and along the streets of Budapest. The monuments of the dictatorship were removed from public places, into Memento Park. In the first 20 years of the new democracy, the development of the city was managed by its mayor, Gábor Demszky.

 

In October 2019, opposition candidate Gergely Karácsony won the Budapest mayoral election, meaning the first electoral blow for Hungary's nationalist prime minister Viktor Orbán since coming to power in 2010.

 

Budapest, strategically placed at the centre of the Carpathian Basin, lies on an ancient route linking the hills of Transdanubia with the Great Plain. By road it is 216 kilometres (134 mi) south-east of Vienna, 545 kilometres (339 mi) south of Warsaw, 1,565 kilometres (972 mi) south-west of Moscow, 1,122 kilometres (697 mi) north of Athens, 788 kilometres (490 mi) north-east of Milan, and 443 kilometres (275 mi) south-east of Prague.

 

The 525 square kilometres (203 sq mi) area of Budapest lies in Central Hungary, surrounded by settlements of the agglomeration in Pest county. The capital extends 25 and 29 km (16 and 18 mi) in the north–south, east–west direction respectively. The Danube enters the city from the north; later it encircles two islands, Óbuda Island and Margaret Island.[18] The third island Csepel Island is the largest of the Budapest Danube islands, however only its northernmost tip is within city limits. The river that separates the two parts of the city is 230 m (755 ft) wide at its narrowest point in Budapest. Pest lies on the flat terrain of the Great Plain while Buda is rather hilly.

 

The wide Danube was always fordable at this point because of a small number of islands in the middle of the river. The city has marked topographical contrasts: Buda is built on the higher river terraces and hills of the western side, while the considerably larger Pest spreads out on a flat and featureless sand plain on the river's opposite bank. Pest's terrain rises with a slight eastward gradient, so the easternmost parts of the city lie at the same altitude as Buda's smallest hills, notably Gellért Hill and Castle Hill.

 

The Buda hills consist mainly of limestone and dolomite, the water created speleothems, the most famous ones being the Pálvölgyi cave (total length 7,200 m or 23,600 ft) and the Szemlőhegyi cave (total length 2,200 m or 7,200 ft). The hills were formed in the Triassic Period. The highest point of the hills and of Budapest is János Hill, at 527 metres (1,729 feet) above sea level. The lowest point is the line of the Danube which is 96 metres (315 feet) above sea level. Budapest is also rich in green areas. Of the 525 square kilometres (203 square miles) occupied by the city, 83 square kilometres (32 square miles) is green area, park and forest. The forests of Buda hills are environmentally protected.

 

The city's importance in terms of traffic is very central, because many major European roads and European railway lines lead to Budapest. The Danube was and is still an important water-way and this region in the centre of the Carpathian Basin lies at the cross-roads of trade routes. Budapest is one of only three capital cities in the world which has thermal springs (the others being Reykjavík in Iceland and Sofia in Bulgaria). Some 125 springs produce 70 million litres (15,000,000 imperial gallons; 18,000,000 US gallons) of thermal water a day, with temperatures ranging up to 58 Celsius. Some of these waters have been claimed to have medicinal effects due to their high mineral contents.

 

Budapest has architecturally noteworthy buildings in a wide range of styles and from distinct time periods, from the ancient times as Roman City of Aquincum in Óbuda (District III), which dates to around 89 AD, to the most modern Palace of Arts, the contemporary arts museum and concert hall.

 

Most buildings in Budapest are relatively low: in the early 2010s there were around 100 buildings higher than 45 metres (148 ft). The number of high-rise buildings is kept low by building legislation, which is aimed at preserving the historic cityscape and to meet the requirements of the World Heritage Site. Strong rules apply to the planning, authorisation and construction of high-rise buildings and consequently much of the inner city does not have any. Some planners would like see an easing of the rules for the construction of skyscrapers, and the possibility of building skyscrapers outside the city's historic core has been raised.

 

In the chronological order of architectural styles Budapest is represented on the entire timeline, starting with the Roman City of Aquincum representing ancient architecture.

 

The next determinative style is the Gothic architecture in Budapest. The few remaining Gothic buildings can be found in the Castle District. Buildings of note are no. 18, 20 and 22 on Országház Street, which date back to the 14th century and No. 31 Úri Street, which has a Gothic façade that dates back to the 15th century. Other buildings with Gothic features are the Inner City Parish Church, built in the 12th century, and the Mary Magdalene Church, completed in the 15th century. The most characteristic Gothic-style buildings are actually Neo-Gothic, like the most well-known Budapest landmarks, the Hungarian Parliament Building and the Matthias Church, where much of the original material was used (originally built in Romanesque style in 1015).

 

The next chapter in the history of human architecture is Renaissance architecture. One of the earliest places to be influenced by the Renaissance style of architecture was Hungary, and Budapest in particular. The style appeared following the marriage of King Matthias Corvinus and Beatrice of Naples in 1476. Many Italian artists, craftsmen and masons came to Buda with the new queen. Today, many of the original renaissance buildings disappeared during the varied history of Buda, but Budapest is still rich in renaissance and neo-renaissance buildings, like the famous Hungarian State Opera House, St. Stephen's Basilica and the Hungarian Academy of Sciences.

 

During the Turkish occupation (1541–1686), Islamic culture flourished in Budapest; multiple mosques and baths were built in the city. These were great examples of Ottoman architecture, which was influenced by Muslims from around the world including Turkish, Iranian, Arabian and to a larger extent, Byzantine architecture as well as Islamic traditions. After the Holy League conquered Budapest, they replaced most of the mosques with churches and minarets were turned into bell towers and cathedral spires. At one point the distinct sloping central square in Budapest became a bustling Oriental bazaar, which was filled with "the chatter of camel caravans on their way to Yemen and India". Budapest is in fact one of the few places in the world with functioning original Turkish bathhouses dating back to the 16th century, like Rudas Baths or Király Baths. Budapest is home to the northernmost place where the tomb of influential Islamic Turkish Sufi Dervish, Gül Baba is found. Various cultures converged in Hungary seemed to coalesce well with each other, as if all these different cultures and architecture styles are digested into Hungary's own way of cultural blend. A precedent to show the city's self-conscious is the top section of the city's main square, named as Szechenyi. When Turks came to the city, they built mosques here which was aggressively replaced with Gothic church of St. Bertalan. The rationale of reusing the base of the former Islamic building mosque and reconstruction into Gothic Church but Islamic style architecture over it is typically Islamic are still visible. An official term for the rationale is spolia. The mosque was called the djami of Pasha Gazi Kassim, and djami means mosque in Arabic. After Turks and Muslims were expelled and massacred from Budapest, the site was reoccupied by Christians and reformed into a church, the Inner City Parish Church (Budapest). The minaret and Turkish entranceway were removed. The shape of the architecture is its only hint of exotic past—"two surviving prayer niches facing Mecca and an ecumenical symbol atop its cupola: a cross rising above the Turkish crescent moon".

 

After 1686, the Baroque architecture designated the dominant style of art in catholic countries from the 17th century to the 18th century. There are many Baroque-style buildings in Budapest and one of the finest examples of preserved Baroque-style architecture is the Church of St. Anna in Batthyhány square. An interesting part of Budapest is the less touristy Óbuda, the main square of which also has some beautiful preserved historic buildings with Baroque façades. The Castle District is another place to visit where the best-known landmark Buda Royal Palace and many other buildings were built in the Baroque style.

 

The Classical architecture and Neoclassical architecture are the next in the timeline. Budapest had not one but two architects that were masters of the Classicist style. Mihály Pollack (1773–1855) and József Hild (1789–1867), built many beautiful Classicist-style buildings in the city. Some of the best examples are the Hungarian National Museum, the Lutheran Church of Budavár (both designed by Pollack) and the seat of the Hungarian president, the Sándor Palace. The most iconic and widely known Classicist-style attraction in Budapest is the Széchenyi Chain Bridge. Budapest's two most beautiful Romantic architecture buildings are the Great Synagogue in Dohány Street and the Vigadó Concert Hall on the Danube Promenade, both designed by architect Frigyes Feszl (1821–1884). Another noteworthy structure is the Budapest Western Railway Station, which was designed by August de Serres and built by the Eiffel Company of Paris in 1877.

 

Art Nouveau came into fashion in Budapest by the exhibitions which were held in and around 1896 and organised in connection with the Hungarian Millennium celebrations. Art Nouveau in Hungary (Szecesszió in Hungarian) is a blend of several architectural styles, with a focus on Hungary's specialities. One of the leading Art Nouveau architects, Ödön Lechner (1845–1914), was inspired by Indian and Syrian architecture as well as traditional Hungarian decorative designs. One of his most beautiful buildings in Budapest is the Museum of Applied Arts. Another examples for Art Nouveau in Budapest is the Gresham Palace in front of the Chain Bridge, the Hotel Gellért, the Franz Liszt Academy of Music or Budapest Zoo and Botanical Garden.

 

The second half of the 20th century also saw, under the communist regime, the construction of blocks of flats (panelház), as in other Eastern European countries. In the 21st century, Budapest faces new challenges in its architecture. The pressure towards the high-rise buildings is unequivocal among today's world cities, but preserving Budapest's unique cityscape and its very diverse architecture, along with green areas, forces Budapest to balance between them. The Contemporary architecture has wide margin in the city. Public spaces attract heavy investment by business and government also, so that the city has gained entirely new (or renovated and redesigned) squares, parks and monuments, for example the city central Kossuth Lajos square, Deák Ferenc square and Liberty Square. Numerous landmarks are created in the last decade in Budapest, like the National Theatre, Palace of Arts, Rákóczi Bridge, Megyeri Bridge, Budapest Airport Sky Court among others, and millions of square meters of new office buildings and apartments. But there are still large opportunities in real estate development in the city.

 

Most of today's Budapest is the result of a late-nineteenth-century renovation, but the wide boulevards laid out then only bordered and bisected much older quarters of activity created by centuries of Budapest's evolution as a city. Budapest's vast urban area is often described using a set of district names. These are either informal designations, reflecting the names of villages that have been absorbed by sprawl, or are superseded administrative units of former boroughs. Such names have remained in use through tradition, each referring to a local area with its own distinctive character, but without official boundaries. Originally Budapest had 10 districts after coming into existence upon the unification of the three cities in 1873. Since 1950, Greater Budapest has been divided into 22 boroughs (and 23 since 1994). At that time there were changes both in the order of districts and in their sizes. The city now consists of 23 districts, 6 in Buda, 16 in Pest and 1 on Csepel Island between them. The city centre itself, in its broadest sense, comprises Districts V, VI, VII, VIII, IX and XIII on the Pest side, and I, II, XI and XII on the Buda side of the city.

 

District I is a small area in central Buda, including the historic Buda Castle. District II is also in Buda, in the northwest, and District III stretches along the northernmost part of Buda. To reach District IV, one must cross the Danube to Pest (the eastern side), where it occupies the northernmost point. With District V, another circle begins, located right in the absolute centre of Pest. Districts VI, VII, VIII and IX are the neighbouring areas to the east, going southwards, one after the other. District X is another, more external circle, also in Pest, while one must jump to the Buda side again to find Districts XI and XII, going northwards. No other districts in this circle remain in Buda. We must retrace our steps to Pest again to find Districts XIII, XIV, XV, XVI, XVII, XVIII, XIX and XX (mostly external parts of the city ), lying almost regularly in a semicircle, going southwards again. District XXI is the extension of the above circle between two branches of the Danube, the northern tip of a long island south of Budapest. District XXII is still on the same circle in southwest Buda, and finally District XXIII is again in southernmost Pest, irregular only because it was part of District XX until 1994.

 

Budapest is the most populous city in Hungary and one of the largest cities in the European Union, with a growing number of inhabitants, estimated at 1,763,913 in 2019, whereby inward migration exceeds outward migration. These trends are also seen throughout the Budapest metropolitan area, which is home to 3.3 million people. This amounts to about 34% of Hungary's population. In 2014, the city had a population density of 3,314 people per square kilometre (8,580/sq mi), rendering it the most densely populated of all municipalities in Hungary. The population density of Elisabethtown-District VII is 30,989/km2 (80,260/sq mi), which has the highest population density figure in Hungary and one of the highest in the world. For comparison, the density in Manhattan is 25,846/km2.

 

Budapest is the fourth most "dynamically growing city" by population in Europe, and the Euromonitor predicts a population increase of almost 10% between 2005 and 2030. The European Observation Network for Territorial Development and Cohesion says Budapest's population will increase by 10% to 30% only due to migration by 2050. A constant inflow of migrants in recent years has fuelled population growth in Budapest. Productivity gains and the relatively large economically active share of the population explain why household incomes have increased in Budapest to a greater extent than in other parts of Hungary. Higher incomes in Budapest are reflected in the lower share of expenditure the city's inhabitants allocate to necessary spending such as on food and non-alcoholic drinks.

 

According to the 2016 microcensus, there were 1,764,263 people living in Budapest in 907,944 dwellings. Some 1.6 million persons from the metropolitan area may be within Budapest's boundaries during working hours, and during special events. This fluctuation in the population is caused by hundreds of thousands of suburban residents who travel to the city for work, education, health care, and special events.

 

By ethnicity there were 1,697,039 (96.2%) Hungarians, 34,909 (2%) Germans, 16,592 (0.9%) Romani, 9,117 (0.5%) Romanians and 5,488 (0.3%) Slovaks. In Hungary people can declare multiple ethnic identities, hence the sum may exceed 100%.[150] The share of ethnic Hungarians in Budapest (96.2%) is slightly lower than the national average (98.3%) due to the international migration.

 

According to the 2011 census, 1,712,153 people (99.0%) speak Hungarian, of whom 1,692,815 people (97.9%) speak it as a first language, while 19,338 people (1.1%) speak it as a second language. Other spoken (foreign) languages were: English (536,855 speakers, 31.0%), German (266,249 speakers, 15.4%), French (56,208 speakers, 3.3%) and Russian (54,613 speakers, 3.2%).

 

According to the same census, 1,600,585 people (92.6%) were born in Hungary, 126,036 people (7.3%) outside Hungary while the birthplace of 2,419 people (0.1%) was unknown. Although only 1.7% of the population of Hungary in 2009 were foreigners, 43% of them lived in Budapest, making them 4.4% of the city's population (up from 2% in 2001). Nearly two-thirds of foreigners living in Hungary were under 40 years old. The primary motivation for this age group living in Hungary was employment.

 

Budapest is home to one of the most populous Christian communities in Central Europe, numbering 698,521 people (40.4%) in 2011.[136] According to the 2011 census, there were 501,117 (29.0%) Roman Catholics, 146,756 (8.5%) Calvinists, 30,293 (1.8%) Lutherans, 16,192 (0.9%) Greek Catholics, 7,925 (0.5%) Jews and 3,710 (0.2%) Orthodox in Budapest. 395,964 people (22.9%) were irreligious while 585,475 people (33.9%) did not declare their religion. The city is also home to one of the largest Jewish communities in Europe.

 

Budapest is a significant economic hub, classified as a Beta + world city in the study by the Globalization and World Cities Research Network and it is the second fastest-developing urban economy in Europe as GDP per capita in the city increased by 2.4 per cent and employment by 4.7 per cent compared to the previous year in 2014. On national level, Budapest is the primate city of Hungary regarding business and the economy, accounting for 39% of the national income. The city had a gross metropolitan product of more than $100 billion in 2015, making it one of the largest regional economies in the European Union. According to Eurostat GDP, per capita in purchasing power parity is 147% of the EU average in Budapest, which means €37,632 ($42,770) per capita. Budapest is also among the Top 100 GDP performing cities in the world, measured by PricewaterhouseCoopers. The city was named as the 52nd most important business centre in the world in the Worldwide Centres of Commerce Index, ahead of Beijing, São Paulo and Shenzhen and ranking 3rd (out of 65 cities) on the MasterCard Emerging Markets Index. The city is 48th on the UBS The most expensive and richest cities in the world list, standing before cities such as Prague, Shanghai, Kuala Lumpur and Buenos Aires. In a global city competitiveness ranking by the EIU, Budapest stands before Tel Aviv, Lisbon, Moscow and Johannesburg among others.

 

The city is a major centre for banking and finance, real estate, retailing, trade, transportation, tourism, new media as well as traditional media, advertising, legal services, accountancy, insurance, fashion and the arts in Hungary and regionally. Budapest is home not only to almost all national institutions and government agencies, but also to many domestic and international companies. In 2014 there were 395.804 companies registered in the city. Most of these entities are headquartered in Budapest's Central Business District, in the District V and District XIII. The retail market of the city (and the country) is also concentrated in the downtown area, among others, in the two largest shopping centres in Central and Eastern Europe, the 186,000 sqm WestEnd City Center and the 180,000 sqm Arena Plaza.

 

Budapest has notable innovation capabilities as a technology and start-up hub. Many start-ups are headquartered and begin their business in the city. Some of the best known examples are Prezi, LogMeIn and NNG. Budapest is the highest ranked Central and Eastern European city in the Innovation Cities' Top 100 index. A good indicator of the city's potential for innovation and research, is that the European Institute of Innovation and Technology chose Budapest for its headquarters, along with the UN, whose Regional Representation for Central Europe office is in the city, responsible for UN operations in seven countries. Moreover, the global aspect of the city's research activity is shown through the establishment of the European Chinese Research Institute in the city. Other important sectors also include, natural science research, information technology and medical research, non-profit institutions, and universities. The leading business schools and universities in Budapest, the Budapest Business School, the CEU Business School and Corvinus University of Budapest offer a whole range of courses in economics, finance and management in English, French, German and Hungarian. The unemployment rate in Budapest is by far the lowest within Hungary. It was 2.7%, with many thousands of employed foreign citizens.

 

Budapest is among the 25 most visited cities in the world, welcoming more than 4.4 million international visitors each year,[166] therefore the traditional and the congress tourism industry also deserve a mention, as they contribute greatly to the city's economy. The capital is home to many convention centres and there are thousands of restaurants, bars, coffee houses and party places, besides a full range of hotels. As regards restaurants, examples can be found of the highest quality Michelin-starred restaurants, such as Onyx, Costes, Tanti and Borkonyha. The city ranked as the most liveable city in Central and Eastern Europe on EIU's quality of life index in 2010.

 

The Budapest Stock Exchange, a key institution of publicly offered securities in Hungary and Central and Eastern Europe, is situated in Budapest's CBD at Liberty Square. BSE also trades other securities such as government bonds and derivatives as well as stock options. Large Hungarian multinational corporations headquartered in Budapest are listed on the BSE, for instance the Fortune Global 500 firms MOL Group, the OTP Bank, FHB Bank, Gedeon Richter, Magyar Telekom, CIG Pannonia, Zwack Unicum and more. Nowadays nearly all branches of industry can be found in Budapest. Although there is no particularly special industry in the city's economy, the financial centre role of the city is strong, with nearly 40 major banks being represented in the city including as well as those like Bank of China, KDB Bank and Hanwha Bank, which are unique in the region.

 

Many international banks and financial service providers also support the financial industry of Budapest, firms such as Citigroup, Morgan Stanley, GE Capital, Deutsche Bank, Sberbank, ING Group, Allianz, KBC Group, UniCredit and MSCI among others. Another particularly strong industry in the capital city is the biotechnology and pharmaceutical industry. There are also traditionally strong domestic companies in Budapest such as Egis, Gedeon Richter, Chinoin as well as international biotechnology corporations such as Pfizer, Teva, Novartis, Sanofi, which also have R&D and production divisions here. Further high-tech industries, involved in software development and engineering are notable as well. Nokia, Ericsson, Bosch, Microsoft and IBM employ thousands of engineers in research and development in the city. Game design is also strongly represented with headquarters of domestic companies Digital Reality, Black Hole and the studios of Crytek and Gameloft. Apart from the above, there are regional headquarters of global firms such as Alcoa, General Motors, General Electric, ExxonMobil, BP, BT, Flextronics, Panasonic, Huawei, Knorr-Bremse, Liberty Global, Tata Consultancy, Aegon, WizzAir, TriGránit, MVM Group and Graphisoft. There is a base for major international companies including, but not limited to, Nissan CEE, Volvo, Saab and Ford.

 

As the capital of Hungary, Budapest is the seat of the country's national government. The President of Hungary resides at the Sándor Palace in the District I (Buda Castle District), while the office of the Hungarian Prime Minister is in the Carmelite Monastery in the Castle District. Government ministries are all located in various parts of the city, most of them are in the District V, Leopoldtown. The National Assembly is seated in the Hungarian Parliament, which also located in the District V. The President of the National Assembly, the third-highest public official in Hungary, is also seated in the largest building in the country, in the Hungarian Parliament.

 

Hungary's highest courts are located in Budapest. The Curia (supreme court of Hungary), the highest court in the judicial order, which reviews criminal and civil cases, is located in the District V, Leopoldtown. Under the authority of its president it has three departments: criminal, civil and administrative-labour law departments. Each department has various chambers. The Curia guarantees the uniform application of law. The decisions of the Curia on uniform jurisdiction are binding for other courts.[172] The second most important judicial authority, the National Judicial Council, is also housed in the District V, with the tasks of controlling the financial management of the judicial administration and the courts and giving an opinion on the practice of the president of the National Office for the Judiciary and the Curia deciding about the applications of judges and court leaders, among others. The Constitutional Court of Hungary is one of the highest level actors independent of the politics in the country. The Constitutional Court serves as the main body for the protection of the Constitution, its tasks being the review of the constitutionality of statutes. The Constitutional Court performs its tasks independently. With its own budget and its judges being elected by Parliament it does not constitute a part of the ordinary judicial system. The constitutional court passes on the constitutionality of laws, and there is no right of appeal on these decisions.

 

Budapest hosts the main and regional headquarters of many international organizations as well, including United Nations High Commissioner for Refugees, Food and Agriculture Organization of the United Nations, European Institute of Innovation and Technology, European Police Academy, International Centre for Democratic Transition, Institute of International Education, International Labour Organization, International Organization for Migration, International Red Cross, Regional Environmental Center for Central and Eastern Europe, Danube Commission and even others. The city is also home to more than 100 embassies and representative bodies as an international political actor.

 

Environmental issues have a high priority among Budapest's politics. Institutions such as the Regional Environmental Center for Central and Eastern Europe, located in Budapest, are very important assets. To decrease the use of cars and greenhouse gas emissions, the city has worked to improve public transportation, and nowadays the city has one of the highest mass transit usage in Europe. Budapest has one of the best public transport systems in Europe with an efficient network of buses, trolleys, trams and subway. Budapest has an above-average proportion of people commuting on public transport or walking and cycling for European cities. Riding on bike paths is one of the best ways to see Budapest – there are about 180 kilometres (110 miles) of bicycle paths in the city, fitting into the EuroVelo system.

 

Crime in Budapest is investigated by different bodies. United Nations Office on Drugs and Crime notes in their 2011 Global Study on Homicide that, according to criminal justice sources, the homicide rate in Hungary, calculated based on UN population estimates, was 1.4 in 2009, compared to Canada's rate of 1.8 that same year. The homicide rate in Budapest is below the EU capital cities' average according to WHO also. However, organised crime is associated with the city, the Institute of Defence in a UN study named Budapest as one of the "global epicentres" of illegal pornography, money laundering and contraband tobacco, and also a negotiation center for international crime group leaders.

 

Budapest has been a metropolitan municipality with a mayor-council form of government since its consolidation in 1873, but Budapest also holds a special status as a county-level government, and also special within that, as holds a capital-city territory status. In Budapest, the central government is responsible for the urban planning, statutory planning, public transport, housing, waste management, municipal taxes, correctional institutions, libraries, public safety, recreational facilities, among others. The Mayor is responsible for all city services, police and fire protection, enforcement of all city and state laws within the city, and administration of public property and most public agencies. Besides, each of Budapest' twenty-three districts has its own town hall and a directly elected council and the directly elected mayor of district.

 

The Mayor of Budapest is Gergely Karácsony who was elected on 13 October 2019. The mayor and members of General Assembly are elected to five-year terms. The Budapest General Assembly is a unicameral body consisting of 33 members, which consist of the 23 mayors of the districts, 9 from the electoral lists of political parties, plus Mayor of Budapest (the Mayor is elected directly). Each term for the mayor and assembly members lasts five years. Submitting the budget of Budapest is the responsibility of the Mayor and the deputy-mayor in charge of finance. The latest, 2014 budget was approved with 18 supporting votes from ruling Fidesz and 14 votes against by the opposition lawmakers.

 

Main sights and tourism

Budapest is widely known for its well-kept pre-war cityscape, with a great variety of streets and landmarks in classical architecture.

 

The most well-known sight of the capital is the neo-Gothic Parliament, the biggest building in Hungary with its 268 metres (879 ft) length, also holding (since 2001) the Hungarian Crown Jewels.

 

Saint Stephen's Basilica is the most important religious building of the city, where the Holy Right Hand of Hungary's first king, Saint Stephen is on display as well.

 

The Hungarian cuisine and café culture can be seen and tasted in a lot of places, like Gerbeaud Café, the Százéves, Biarritz, Fortuna, Alabárdos, Arany Szarvas, Kárpátia and the world-famous Mátyás-pince restaurants and beer bars.

 

There are Roman remains at the Aquincum Museum, and historic furniture at the Nagytétény Castle Museum, just 2 out of 223 museums in Budapest. Another historical museum is the House of Terror, hosted in the building that was the venue of the Nazi Headquarters. The Castle Hill, the River Danube embankments and the whole of Andrássy út have been officially recognized as UNESCO World Heritage Sites.

 

Castle Hill and the Castle District; there are three churches here, six museums, and a host of interesting buildings, streets and squares. The former Royal Palace is one of the symbols of Hungary – and has been the scene of battles and wars ever since the 13th century. Nowadays it houses two museums and the National Széchenyi Library. The nearby Sándor Palace contains the offices and official residence of the President of Hungary. The seven-hundred-year-old Matthias Church is one of the jewels of Budapest, it is in neo-Gothic style, decorated with coloured shingles and elegant pinnacles. Next to it is an equestrian statue of the first king of Hungary, King Saint Stephen, and behind that is the Fisherman's Bastion, built in 1905 by the architect Frigyes Schulek, the Fishermen's Bastions owes its name to the namesake corporation that during the Middle Ages was responsible of the defence of this part of ramparts, from where opens out a panoramic view of the whole city. Statues of the Turul, the mythical guardian bird of Hungary, can be found in both the Castle District and the Twelfth District.

 

In Pest, arguably the most important sight is Andrássy út. This Avenue is an elegant 2.5 kilometres (2 miles) long tree-lined street that covers the distance from Deák Ferenc tér to the Heroes Square. This Avenue overlooks many important sites. It is a UNESCO World Heritage Site. As far as Kodály körönd and Oktogon both sides are lined with large shops and flats built close together. Between there and Heroes' Square the houses are detached and altogether grander. Under the whole runs continental Europe's oldest Underground railway, most of whose stations retain their original appearance. Heroes' Square is dominated by the Millenary Monument, with the Tomb of the Unknown Soldier in front. To the sides are the Museum of Fine Arts and the Kunsthalle Budapest, and behind City Park opens out, with Vajdahunyad Castle. One of the jewels of Andrássy út is the Hungarian State Opera House. Statue Park, a theme park with striking statues of the Communist era, is located just outside the main city and is accessible by public transport.

 

The Dohány Street Synagogue is the largest synagogue in Europe, and the second largest active synagogue in the world. The synagogue is located in the Jewish district taking up several blocks in central Budapest bordered by Király utca, Wesselényi utca, Grand Boulevard and Bajcsy Zsilinszky road. It was built in moorish revival style in 1859 and has a seating capacity of 3,000. Adjacent to it is a sculpture reproducing a weeping willow tree in steel to commemorate the Hungarian victims of the Holocaust.

 

The city is also home to the largest medicinal bath in Europe (Széchenyi Medicinal Bath) and the third largest Parliament building in the world, once the largest in the world. Other attractions are the bridges of the capital. Seven bridges provide crossings over the Danube, and from north to south are: the Árpád Bridge (built in 1950 at the north of Margaret Island); the Margaret Bridge (built in 1901, destroyed during the war by an explosion and then rebuilt in 1948); the Chain Bridge (built in 1849, destroyed during World War II and then rebuilt in 1949); the Elisabeth Bridge (completed in 1903 and dedicated to the murdered Queen Elisabeth, it was destroyed by the Germans during the war and replaced with a new bridge in 1964); the Liberty Bridge (opened in 1896 and rebuilt in 1989 in Art Nouveau style); the Petőfi Bridge (completed in 1937, destroyed during the war and rebuilt in 1952); the Rákóczi Bridge (completed in 1995). Most remarkable for their beauty are the Margaret Bridge, the Chain Bridge and the Liberty Bridge. The world's largest panorama photograph was created in (and of) Budapest in 2010.

 

Tourists visiting Budapest can receive free maps and information from the nonprofit Budapest Festival and Tourism Center at its info-points. The info centers also offer the Budapest Card which allows free public transit and discounts for several museums, restaurants and other places of interest. Cards are available for 24-, 48- or 72-hour durations. The city is also well known for its ruin bars both day and night.

 

In Budapest there are many smaller and larger squares, the most significant of which are Heroes' Square, Kossuth Square, Liberty Square, St. Stephen's Square, Ferenc Deák Square, Vörösmarty Square, Erzsébet Square, St. George's Square and Széchenyi István Square. The Heroes' Square at the end of Andrássy Avenue is the largest and most influential square in the capital, with the Millennium Monument in the center, and the Museum of Fine Arts and The Hall of Art. Kossuth Square is a symbolic place of the Hungarian statehood, the Hungarian Parliament Building, the Palace of Justice and the Ministry of Agriculture. The Liberty Square is located in the Belváros-Lipótváros District (Inner City District), as one of Budapest's most beautiful squares. There are buildings such as the Hungarian National Bank, the embassy of the United States, the Stock Exchange Palace, as well as numerous statues and monuments such as the Soviet War Memorial, the Statue of Ronald Reagan or the controversial Monument to the victims of the German occupation. In the St. Stephen's Square is the St. Stephen's Basilica, the square is connected by a walking street, the Zrínyi Street, to the Széchenyi István Square at the foot of The Chain Bridge. The Hungarian Academy of Sciences and the Gresham Palace and the Ministry of Interior are also located here. Deák Ferenc Square is a central square of the capital, a major transport hub, where three Budapest subways meet. Here is the oldest and best known Evangelical Church of Budapest, the Deák Ferenc Square Lutheran Church. Vörösmarty Square is located in Belváros-Lipótváros District (Inner City District) behind the Vigadó of Pest as one of the endpoints of Váci Street. The Confectionery Gerbeaud is here, and the annual Christmas Fair is held in the Square, as well as is the centre of the Holiday Book Week.

 

Budapest has many municipal parks and most have playgrounds for children and seasonal activities like skating in the winter and boating in the summer. Access from the city center is quick and easy with the Millennium Underground. Budapest has a complex park system, with various lands operated by the Budapest City Gardening Ltd. The wealth of greenspace afforded by Budapest's parks is further augmented by a network of open spaces containing forest, streams, and lakes that are set aside as natural areas which lie not far from the inner city, including the Budapest Zoo and Botanical Garden (established in 1866) in the City Park. The most notable and popular parks in Budapest are the City Park which was established in 1751 (302 acres) along with Andrássy Avenue, the Margaret Island in the Danube (238 acres or 96 hectares), the People's Park, the Római Part, and the Kopaszi Dam.

 

The Buda Hills also offer a variety of outdoor activities and views. A place frequented by locals is Normafa, offering activities for all seasons. With a modest ski run, it is also used by skiers and snowboarders – if there is enough snowfall in winter.

 

A number of islands can be found on the Danube in Budapest:

 

Margaret Island (Hungarian: Margit-sziget [ˈmɒrɡit.siɡɛt]) is a 2.5 km (1.6 mi) long island and 0.965 square kilometres (238 acres) in area. The island mostly consists of a park and is a popular recreational area for tourists and locals alike. The island lies between Margaret Bridge (south) and Árpád Bridge (north). Dance clubs, swimming pools, an aqua park, athletic and fitness centres, bicycle and running tracks can be found around the Island. During the day the island is occupied by people doing sports, or just resting. In the summer (generally on the weekends) mostly young people go to the island at night to party on its terraces, or to recreate with a bottle of alcohol on a bench or on the grass (this form of entertainment is sometimes referred to as bench-partying).

Csepel Island (Hungarian: Csepel-sziget [ˈt͡ʃɛpɛlsiɡɛt]) is the largest island of the River Danube in Hungary. It is 48 km (30 mi) long; its width is 6 to 8 km (4 to 5 mi) and its area comprises 257 km2 (99 sq mi). However, only the northern tip of the island is inside the city limits.

Hajógyári Island (Hungarian: Hajógyári-sziget [ˈhɒjoːɟaːrisiɡɛt]), also known as Óbuda Island (Hungarian: Óbudai-sziget), is a human-made island located in the third district. This island hosts many activities such as: wake-boarding, jet-skiing during the day, and dance clubs during the night. This is the island where the famous Sziget Festival takes place, hosting hundreds of performances per year. Around 400,000 visitors attended the last festival. Many building projects are taking place to make this island into one of the biggest entertainment centres of Europe. The plan is to build apartment buildings, hotels, casinos and a marina.

Molnár Island [hu] (Hungarian: Molnár-sziget) is an island in the channel of the Danube that separates Csepel Island from the east bank of the river.

The islands of Palotai Island [hu], Nép Island [hu], and Háros Island [hu] also formerly existed within the city, but have been joined to the mainland.

 

The Ínség Rock [hu] (Hungarian: Ínség-szikla) is a reef in the Danube close to the shore under the Gellért Hill. It is only exposed during drought periods when the river level is very low.

 

Just outside the city boundary to the north lies the large Szentendre Island (Hungarian: Szentendrei-sziget) and the much smaller Lupa Island (Hungarian: Lupa-sziget).

 

One of the reasons the Romans first colonised the area immediately to the west of the River Danube and established their regional capital at Aquincum (now part of Óbuda, in northern Budapest) is so that they could use and enjoy the thermal springs. There are still ruins visible today of the enormous baths that were built during that period. The new baths that were constructed during the Turkish period (1541–1686) served both bathing and medicinal purposes, and some of these are still in use to this day.

 

Budapest gained its reputation as a city of spas in the 1920s, following the first realisation of the economic potential of the thermal waters in drawing in visitors. Indeed, in 1934 Budapest was officially ranked as a "City of Spas". Today, the baths are mostly frequented by the older generation, as, with the exception of the "Magic Bath" and "Cinetrip" water discos, young people tend to prefer the lidos which are open in the summer.

 

Construction of the Király Baths started in 1565, and most of the present-day building dates from the Turkish period, including most notably the fine cupola-topped pool.

 

The Rudas Baths are centrally placed – in the narrow strip of land between Gellért Hill and the River Danube – and also an outstanding example of architecture dating from the Turkish period. The central feature is an octagonal pool over which light shines from a 10 metres (33 ft) diameter cupola, supported by eight pillars.

 

The Gellért Baths and Hotel were built in 1918, although there had once been Turkish baths on the site, and in the Middle Ages a hospital. In 1927, the Baths were extended to include the wave pool, and the effervescent bath was added in 1934. The well-preserved Art Nouveau interior includes colourful mosaics, marble columns, stained glass windows and statues.

 

The Lukács Baths are also in Buda and are also Turkish in origin, although they were only revived at the end of the 19th century. This was also when the spa and treatment centre were founded. There is still something of an atmosphere of fin-de-siècle about the place, and all around the inner courtyard there are marble tablets recalling the thanks of patrons who were cured there. Since the 1950s it has been regarded as a centre for intellectuals and artists.

 

The Széchenyi Baths are one of the largest bathing complexes in all Europe, and the only "old" medicinal baths to be found in the Pest side of the city. The indoor medicinal baths date from 1913 and the outdoor pools from 1927. There is an atmosphere of grandeur about the whole place with the bright, largest pools resembling aspects associated with Roman baths, the smaller bath tubs reminding one of the bathing culture of the Greeks, and the saunas and diving pools borrowed from traditions emanating in northern Europe. The three outdoor pools (one of which is a fun pool) are open all year, including winter. Indoors there are over ten separate pools, and a whole host of medical treatments is also available. The Szécheny Baths are built in modern Renaissance style.

 

The culture of Budapest is reflected by Budapest's size and variety. Most Hungarian cultural movements first emerged in the city. Budapest is an important center for music, film, theatre, dance and visual art. Artists have been drawn into the city by opportunity, as the city government funds the arts with adequate financial resources. Budapest is the headquarters of the Hungarian LGBT community.

 

Budapest was named "City of Design" in December 2015 and has been a member of UNESCO Creative Cities Network since then.

 

Budapest is packed with museums and galleries. The city glories in 223 museums and galleries, which presents several memories, next to the Hungarian ones as well those of universal and European culture and science. Here are the greatest examples among them: the Hungarian National Museum, the Hungarian National Gallery, the Museum of Fine Arts (where can see the pictures of Hungarian painters, like Victor Vasarely, Mihály Munkácsy and a great collection about Italian art, Dutch art, Spanish art and British art from before the 19th century and French art, British art, German art, Austrian art after the 19th century), the House of Terror, the Budapest Historical Museum, the Aquincum Museum, the Semmelweis Museum of Medical History, the Memento Park, Museum of Applied Arts and the contemporary arts exhibition Palace of Arts Budapest. In Budapest there are 837 monuments, which represent the most of the European artistic style. The classical and unique Hungarian Art Nouveau buildings are prominent.

 

A lot of libraries have unique collections in Budapest, such as the National Széchényi Library, which keeps historical relics from the age before the printing of books. The Metropolitan Szabó Ervin Library plays an important role in the general education of the capital's population. Other libraries: The Library of the Hungarian Academy of Sciences, Eötvös University Library, the Parliamentary Library, Library of the Hungarian Central Statistical Office and the National Library of Foreign Literature.

 

In Budapest there are forty theatres, seven concert halls and an opera house Outdoor festivals, concerts and lectures enrich the cultural offer of summer, which are often held in historical buildings. The largest theatre facilities are the Budapest Operetta and Musical Theatre, the József Attila Theatre, the Katona József Theatre, the Madách Theatre, the Hungarian State Opera House, the National Theatre, the Vigadó Concert Hall, Radnóti Miklós Theatre, the Comedy Theatre and the Palace of Arts, known as MUPA. The Budapest Opera Ball is an annual Hungarian society event taking place in the building of the Budapest Opera (Operaház) on the last Saturday of the carnival season, usually late February.

 

There are 11 casinos in Hungary (11 is the maximum number of casinos allowed by law), and five of them are located in the capital. All five of these casinos are owned by LVC Diamond Játékkaszinó Üzemeltető Kft, the gambling company of late Vajna András (better known as Andy Vajna). The biggest casino in Budapest and in all of Hungary is the Las Vegas Casino Corvin sétány.

 

Several annual festivals take place in Budapest. The Sziget Festival is one of the largest outdoor music festival in Europe. The Budapest Spring Festival includes concerts at several venues across the city. The Café Budapest Contemporary Arts Festival (formerly the Budapest Autumn Festival) brings free music, dance, art, and other cultural events to the streets of the city. The Budapest Wine Festival and Budapest Pálinka Festival, occurring each May, are gastronomy festivals focusing on culinary pleasures. The Budapest Pride (or Budapest Pride Film and Cultural Festival) occurs annually across the city, and usually involves a parade on the Andrássy Avenue. Other festivals include the Budapest Fringe Festival, which brings more than 500 artists in about 50 shows to produce a wide range of works in alternative theat

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A blissful art journaling prompt...

"I know this, for sure... "

make it a statement about something I know with certainty - that guides my decisions and shapes my life. An easy one for me - how lucky I am!

Ah, the joys of scanning negatives months after they were exposed. I can say with certainty this was taken on Fuji Pro 400H. With a high degree of certainty that it was taken using a Nikon FE. With some hesitation I reckon it was taken on my 55mm f1.2 pre-AI lens.

In travel, there is no certainty, only adventure.

~ Arthur Schopenhauer

 

College of Engineering and Applied Sciences, Park View Campus, Western Michigan University, The way to parkview.

 

August 31, 2008, Kalamazoo, Michigan.

seen @ Shinagawa,

 

For my part I know nothing with any certainty, but the sight of the stars makes me dream. - Vincent van Gogh

 

A beautiful Sunday to all!!!

 

High tide is a mathematical certainty

6 hours goes up, 6 hours goes down

  

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More high tides on The Guardian

  

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View more photos at on my Blog or on my Instagram

'Between Doors, 2014', contemporary art installation, Labspace Studio, Nuit Blanche 2014, Fort York, Toronto

 

DSC_4247 Anx2 1200h Q90

Apenas un asomo.... pero ya una certeza.

 

Just a hint ..... but as a certainty

 

Pentax K-5 1/60 1/1600 50 mm f 1,7

Story and Style Card available on my blog, Three Twisted Knots, at threetwistedknots.com/2018/08/02/the-certainty-of-rain/

Confusingly there were two F3 500cc cars running with the same race number so I cannot say with certainty who is driving this Staride, but he is certainly going for it around the demonstration course.

now it is certainty: this marvel of engineering, the Antonov A-225 Mriya is destroyed.

Years ago there were plans to build a second and third plane in cooperation with the Chinese. They were never realized for cost reasons. Besides, the Ukrainians have much more important problems at the moment...

 

Copyright:

commons.wikimedia.org/wiki/File:50_%D0%B4%D0%BD%D1%96%D0%...

 

Source:

kyivcity.gov.ua/photo/ItemImage_50_dniv_aktivnogo_sprotiv...

 

Photo: by KCSA, Oleksii Samsonov

no changes were made

 

Macro shot of agardite-(Ce) on baryte from Clara mine in Oberwolfach, Germany.

 

Please note that the mineral species was determind visually. agardite can not be distinguished with certainty from mixite and zálesíite without spectral analysis.

 

Image was cropped.