I committed to doing 100 self-portraits, but quickly realized I would have to get a haircut first! This was done very late, and very quickly. I was a bit upset with myself for surfing the internet all night and not doing any art at all. It's done on printer paper and I had a terrible time doing washes since it sucked up all the water so fast!

conlogue

 

LES BOURDAINES Seignosse, France (Friday, June 3, 2011) – Sally Fitzgibbons (Gerroa NSW, AUS) 20, today won the Asp 6-Star Swatch Girls Pro France in an enthralling final over Sage Erickson (CA, USA) 20, in solid 4ft peaks at Les Bourdaines in front of hundreds of spectators lining the shoreline. The Swatch Girls Pro Junior France also commenced today running through to decide the final in 16 athletes in the race for this year’s Swatch Girls Pro Junior France title.

 

Fitzgibbons, after surviving a thrilling semi-final dual with Courtney Conlogue (Santa Ana CA, USA) 18, continued with a dominating display of critical, committed backhand surfing in the 35-minute final to take an early lead which she controlled through to the siren.

 

“I am really excited to get the win here with everyone surfing so well. It was super challenging with the conditions so to come out on top I am really happy. It is a great confidence boost and I came here for a little holiday but to get the win was a bonus for sure.”

 

Fitzgibbons, who continues in the race for this year’s Asp Women’s World title sitting currently in second position, showed extraordinary wave selection skills choosing the larger peeling lefts to build on her scores to end with a combined two-wave heat total of 16.00 out of 20, the highest of the event. A total which reflected her attacking surfing in the tough conditions and the heavy Les Bourdaines shorebreak.

 

“The waves were great and we held off until this afternoon with the high tide so it was a good way to finish off. The last section is so challenging so I made sure to go harder on the first couple of sections. I am stoked with the scores and to make it through to the podium.”

 

With her runner-up finish Sage Erickson solidified her position on the Women’s Star Tour rankings and has taken a giant step to securing a spot on the elite 2012 Asp Women’s World Tour. The ever smiling natural-footer worked through the final building on her total and looking for a way of putting the pressure back onto her opponent.

 

“In each contest I am striving to get on the Women’s World Tour and I think it is a dream like every other surfer has to get on that tour. I have definitely been trying a lot harder to improve my surfing and it seems to be falling into place. I am really excited and I am taking it contest by contest and heat by heat.”

 

Erickson has taken the Swatch Girls Pro France as a stepping stone towards her ultimate goal and the chance to come up against the best female surfers in the world has shown the young Californian what is needed to make it amongst the world’s best.

 

“Surfing against Sally I am taking it as an experience and a learning experience but of course I would have liked to win. Taking in what I did right and what went wrong so hopefully I can come back next year and continue.”

 

Sarah Baum (Durban, ZAF) 17, finished equal third to claim her best Star event result of the season with some outstanding heat performances. Baum had a great Quarter-final battle ousting Women’s elite tour member Alana Blanchard (HAW). With this result Baum will now head to the following event in Portugal with much added confidence.

 

“I am super stoked with a third here. I didn’t expect to get this far in the event and last year I made it to the Round of 12 and I am really pleased to beat that. It is my best result for sure and all the girls are ripping and it is a great feeling to be part of it. I am heading down to Estoril on Tuesday and I am now looking towards that contest.”

 

Courtney Conlogue (Santa Ana CA, USA) 18, finished equal third after an incredible semi-final bout against Fitzgibbons which came down to the wire. Conlogue lead early after a combination of backhand hooks and floater to have her opponent on the ropes. With less than one minute remaining without priority Fitzgibbon paddled into the bomb wave of the heat to claim an 8.50 out of 10 and a narrow victory.

 

“Definitely in this contest Sally is one of the toughest competitors,” began Conlogue. “She and I compete against each other all the time and it is either one or the other but she got my number today. I will see how it goes in the next one but here she surfed very well so it was not a bad battle to lose.”

 

The Swatch Girls Pro Junior France commenced today with two rounds of explosive surfing put on by the finest under-21 athletes with Sarah Mason (Gisbourne, NZL) 16, leading the charge with an incredible display of backhand surfing to claim the single highest wave score of both events, a near perfect 9.50 out of 10.

 

“It was really cool going out there with these girls because they are at the top and it was good heat and I am glad to win it. The wave I paddled into I knew it was going to be a good one straight away. I surfed it the best I could and I made sure I finished it to get that score.”

 

Mason, like many other Pro Junior competitors, impressed in the Swatch Girls Pro France eventually finishing equal 25th. Her committed surfing highlighted her as a future performer at the highest level.

 

“I love surfing in the Star events because it gives you a lot of confidence when you go into the pro juniors and so it is a very good experience to do the Star contests as well.”

 

Marie Dejean (Sables D’Olonnes, FRA) 19, competing in her first Pro Junior of the season, advanced comfortably to Round Three in a low scoring tussle ahead of Bianca Buitendag (ZAF). Performing rapid snaps in the critical part of a long right, Dejean was rewarded for her patience waiting for a quality wave.

 

“At the start there were no waves and I was waiting for a good one and eventually it came and I caught it. It is really cool to have so many French girls in the event and to not feel like a stranger and be in your own country. We are French and in France and we are here to represent our country and I think we are doing a good job.”

 

Phillipa Anderson (New Castle, AUS) 19, was another standout in the Swatch Girls Pro Junior France with her forehand attack on the long peeling low-tide rights. Anderson smashed out a series of hacks to claim a 9.40 out of 10 and advance to the final 16 surfers.

 

“I hadn’t actually heard the score but at the end of the wave I knew it was a good ride. I took off and it was a bit smaller and then it just ran along the bank and I did a few solid turns and finished off with a good landing. This is my first year here so I am enjoying myself and just trying to learn and have a good time.”

 

Surfers competing at the Swatch Girls Pro France are out to gain the valuable points on offer in an attempt to either maintain themselves on the elite Asp Woman’s World Tour or possibly qualify for the 2012 Asp Woman’s World Tour. Meanwhile Europe’s finest under-21 athletes will face some of the world’s best up-and-comers in the Swatch Girls Pro Junior France in their attempt to qualify for the Asp World Junior Series which starts October 3, in Bali, Indonesia.

 

For all results, videos, daily highlights, photos and news log-on to www.swatchgirlspro or www.aspeurope.com

 

Swatch Girls Pro France Final Result

Sally Fitzgibbons (AUS) 16.00 Def. Sage Erickson (USA) 9.70

 

Swatch Girls Pro France Semi-Final Results

Heat 1: Sally Fitzgibbons (AUS) 15.67 Def. Courtney Conlogue (USA) 15.00

Heat 2: Sage Erickson (USA) 10.77 Def. Sarah Baum (ZAF) 4.67

 

Swatch Girls Pro France Quarter-Final Results

Heat 1: Courtney Conlogue (USA) 10.25 Def. Justine Dupont (FRA) 7.15

Heat 2: Sally Fitzgibbons (AUS) 12.00 Def. Paige Hareb (NZL) 8.90

Heat 3: Sage Erickson (USA) 8.00 Def. Suelen Naraisa (BRA) 7.20

Heat 4: Sarah Baum (ZAF) 14.25 Def. Alana Blanchard (HAW) 8.40

 

Swatch Girls Pro France Round Five Results

Heat 1: Courtney Conlogue (USA) 14.90, Sally Fitzgibbons (AUS) 11.10, Cannelle Bulard (REU) 8.75

Heat 2: Paige Hareb (NZL) 11.75, Justine Dupont (FRA) 10.70, Georgia Fish (AUS) 7.90

Heat 3: Sage Erickson (USA) 10.00, Alana Blanchard (HAW) 8.35, Stephanie Gilmore (AUS) 5.60

Heat 4: Sarah Baum (ZAF) 11.90, Suelen Naraisa (BRA) 8.75, Dimity Stoyle (AUS) 4.65

 

Upcoming Swatch Girls Pro Junior France Round Three Matchups

Heat 1: Sarah Mason (NZL), Camille Davila (FRA), Marie Dejean (FRA), Maud Le Car (FRA)

Heat 2: Phillipa Anderson (AUS), Justine Dupont (FRA), Lakey Peterson (USA), Bianca Buitendag (ZAF)

Heat 3: Felicity Palmateer (AUS), Leticia Canales (EUK), Georgia Fish (AUS), Joanne Defay (FRA)

Heat 4: Nao Omura (JPN), Barbara Segatto (BRA), Dimity Stoyle (AUS), Ana Morau (FRA)

 

Swatch Girls Pro Junior France Round Two Results

Heat 1: Sarah Mason (NZL) 14.50, Justine Dupont (FRA) 12.90, Nage Melamed (HAW) 10.00, Meah Collins (USA) 3.65

Heat 2: Marie Dejean (FRA) 10.40, Bianca Buitendag (ZAF) 7.90, Valeria Sole (PER) 7.00, Marion Bouzigues (FRA) 3.05

Heat 3: Phillipa Anderson (AUS) 9.00, Camille Davila (FRA) 5.45, Joanna Giansanti (FRA) 4.75, Maria Abecasis (PRT) 4.35

Heat 4: Lakey Peterson (USA) 16.50, Maud Le Car (FRA) 8.95, Fanny Brice (FRA) 7.75

Heat 5: Felicity Palmateer (AUS) 11.25, Barbara Segatto (BRA) 6.40, Cannelle Bulard (REU) 6.13, Carina Duarte (PRT) 5.70

Heat 6: Georgia Fish (AUS) 10.50, Ana Morau (FRA) 6.70, Josephine Costes (FRA) 5.20, Ariane Torres (ESP) 3.00

Heat 7: Nao Omura (JPN) 7.00, Loiola Canales (EUK) 4.15, Leticia Canales (EUK) 3.60, Faye Zoetmulder (ZAF) 3.40

Heat 8: Dimity Stoyle (AUS) 10.25, Joanne Defay (FRA) 7.90, Lucia Martino (ESP) 4.00, Ainara Aymat (EUK) 2.35

 

Swatch Girls Pro Junior France Round One Results

Heat 1: Sarah Mason (NZL) 15.75, Bianca Buitendag (ZAF) 9.35, Delia Delanne (FRA) 2.30

Heat 2: Valeria Sole (PER) 9.25, Meah Collins (USA) 8.50, Erika Franco (ESP) 8.35, Lucie Milochau (FRA) 5.90

Heat 3: Maria Abecasis (PRT) 10.50, Maud Le Car (FRA) 10.00, Freya Prumm (AUS) 7.00, Kaleigh Gilchrist (USA) 3.40

Heat 4: Lakey Peterson (USA) 15.25, Phillipa Anderson (AUS) 13.95, Tanika Hoffman (ZAF) 6.85, Keshia Seelow Eyre (PRT) 5.15

Heat 5: Felicity Palmateer (AUS) 8.00, Ariane Torres (ESP) 2.25

Heat 6: Georgia Fish (AUS) 11.50, Barbara Segatto (BRA) 8.70, Marie Mitsuko Bochaton (FRA) 7.00, Yolanda Aneiros (ESP) 3.10

Heat 7: Faye Zoetmulder (ZAF) 10.85, Ainara Aymat (EUK) 6.10, Shelby Detmers (USA) 6.00, Virginia Giesen (DEU) 3.95

Heat 8: Dimity Stoyle (AUS) 11.80, Nao Omura (JPN) 8.80, Rosa Thompson (NZL) 7.65, Matilda Gomez (FRA) 5.10

 

Photos Aquashot / ASPEurope - Swatch

(for further information and pictures please go to the end of page and by clicking on the link they are availabe!)

The Church of St. Othmar

Previous buildings | Today's Construction | Tour | Exterior | Timeline | Calendar

550-year anniversary | History on construction time | Wikipedia

Construction of the Othmar church

560 years ago

On 13th May 1454, the Monday after the feast of St. Pancras, the building of the late Gothic St. Othmar church was begun. Thereon reports the following inscription above the main entrance of the church.

Laying the foundation stone of St. Othmar

The 550-year anniversary was on 13th May 2004 celebrated in a festive vespers followed by a festive academy.

View of the main altar

You can approach a church as historically interested person, as art-historically committed tourist or as a believer. One will see different things.

The historically interested will impress on the Othmar Church in Mödling that since more than 1000 years at this point on the slope of the Calendar mountain (Kalenderberg) (= bare hithe - kahle Lände) are standing churches and that the current construction the seventh church in an unbroken sequence on this place is. He will think of the destruction of the Roman church in 1252 by the Hungarians and the horrors of the Turkish wars in 1529 and 1683.

Tourists who are interested in art and art history, see the in 1454-1523 built late Gothic hall church, the Baroque interior, the neo-Gothic windows and Stations of the Cross and the testimonies of contemporary art in the sanctuary.

For the believer the Othmarkiche makes the impression of a ship that has gone halfway between level and height at anchor to accommodate the people. Twelve pillars - the Twelve Apostles - wear its vaults. The base has a level.

This church is not a castle - defiant, dark and unwelcoming. Its bow goes into the distance. As Noah's Ark it gives refuge and security. It stands on this earth. Yet it has walls. But their higher regions are translucent, are light. The glory of heaven is guessable.

Two of the windows are of particular importance: the window in the east as the window of the creation and resurrection, and the window in the West as the window of the sunset, the Last Judgment. The world stands between Jesus' resurrection and his second coming. Every visit to the church, every church service to the community becomes an invocation to deal with God's creation and creatures that way that you don't need to fear his judgment.

The previous buildings

Mödling is ancient settlement with hilltop settlements of the Neolithic on the Jennyberg and the Hallstatt period on the Frauenberg as well as on the Calendar mountain (Calendar mountain culture).

Archaeological excavations in 1982 have shown that at the site of the present Othmar church since the 9th Century at least six predecessor buildings have been located.

More information about the predecessors ...

The present building

Start of construction 1454

As an inscription above the main entrance says, was on 13 May 1454, one year after completion of the hospital church, the construction of the present Othmar church started. It was the Monday after the feast of St. Pancras, whose feast on 12th May is observed. Pancras was the patron of the castle chapels of the castle Mödling and the castle Liechtenstein.

The 550-year anniversary of this laying of the cornerstone on 13th May 2004 was celebrated.

The dimensions of the church are for a market town that had at the time of the laying of the cornerstone 250 (mainly built of wood) Houses, huge: 54 m long, 23 m wide and 18 m high, the ridge height is 37 m. As a building material was, as for the St. Stephen's Cathedral in Vienna, Sarmatsandstein (Cerithiensandstein) used, a rough, deficient in fossils sandstone, which was born as a deposit of Neogene Sea at the edge of the Vienna Basin.

Pastor Hinderbach and Pius II

1449-1465 was Johannes Hinderbach pastor of St. Othmar (in some sources he is called Johann Hinderbach). He planned and thus began the construction of Othmar church. He was a diplomat, ambassador and secretary of Emperor Frederick III. at the court in Wiener Neustadt, together with Aeneas Silvius Piccolomini (Enea Silvio de' Piccolomini), who was good friends with Hinderbach. It is likely that Aeneas Silvius a few times was in Mödling on visit and was well informed about the plans of the new church.

In the tenure of Hinderbach also falls the presentation of the Mödlinger coat of arms by Frederick III.

Aeneas Silvius was for some years pastor in Laa an der Thaya (Lower Austria), 1458 he was elected Pope and took the name Pius II. He built from 1459 the cathedral of Pienza in the form of a hall church, which at that time was unusual for Italy. Models were hall churches in Austria, possibly the Othmar church under construction, however, this is historically not proven. Due to time constraints Aeneas Silvius may have seen from the Othmar church not more than the blueprints and the foundation walls.

Hinderbach and Aeneas Silvius were followers of the for the Gothic spirit characteristic attitude of mind of the light mysticism. A hall church is a suitable design to implement this principle: light-irradiated, large stained glass windows instead of walls painted with images that are prevalent in the Romanesque style.

In Him (Jesus) was life, and the life was the light of men.

And the light shines in the darkness, but the darkness has not overcome it.

The true light that enlightens every man was coming into the world.

(Jn 1, 4 to 5.9)

1465-1486 was Hinderbach Bishop of Trent. Perhaps the Othmar church was originally planned as a bishop's church, but this is historically not proven. Hinderbach created one of the most important collections of music of the 15th Century, the so-called Trent codices.

For more information, in a speech by Dr. Gebhard König here ....

Completion 1523-1525

The year date 1499 on a buttress in the parish garden likely shows the toping-off ceremony, the year date 1509 on the north-eastern crossing pier, the completion of the vault.

After 69-year construction period (corresponding to the age of the saint Othmar), the church was completed in 1523. The above-mentioned Cathedral of Pienza, however, was already completed in 1462.

The progress has been hampered by numerous wars and confusions. In that time, the civil war between the Habsburg Emperor Friedrich III . and his brother, Archduke Albrecht VI. (until his death in 1463) and the conquest of Lower Austria by the Hungarian king Matthias Corvinus I., who resided in Vienna from 1485, falls.

1525 the church was consecrated (year date above the organ).

Destruction 1529

In fall of 1529, six years after the end of construction, the church was destroyed by the hordes of Kassim Beg during the first Turkish siege. The collapsing roof penetrated the vault and the vault of the lower church. Likewise, the Burg (castle) Mödling was destroyed, which was not rebuilt since then.

According to the report of a parish visitation in 1544 was the kürchen (church) and pfarrhof (vicarage) sambt (along with) the gantzen Marckt Mödling (whole market) as well as the umbliegenden (adjoining) fleckhen (hamlets) of the 29th year verwüst (devastated) by the türkhen (Turks) in Grundt (to the ground) and burned.

The grooves and the rectangular holes in the central pillars on which they wanted attach figure niches with pinnacle baldachins and Kapitellsockeln (capital bases) as with the pilasters, therefore, remained to this day empty. At the times when the Othmar church was not usable, the hospital church served as a parish church.

From the interior decoration of the church from the time before the destruction of 1529 today only three items are present: the tabernacle, the head of the crucified and an embroidered image of Mary, which is today at the votive altar.

To 1540 begins on the eastern slope of the Anninger (small mountain) a pine to grow that later became famous under the name width pine (Breite Föhre).

Reconstruction to 1690

Rötelinschriften (red chalk epigraphs) next to the entrance, the south transept and north aisle next to the organ parapet indicate that work has been done on the church in 1556 again.

After 1555 the Peace of Augsburg had approved the principle that the ruler could determine the religious denomination of the subjects, reinforced Emperor Ferdinand I the Counter-Reformation to the recatholicization of the country. 1556 Ferdinand issued the so-called gift letter (Gabebrief). With this document he gave the community all possessions owned by the parish (church buildings, forests, vineyards, fields). He imposed the condition that instead of an Evangelical preacher a Catholic priest was responsible for the pastoral care again and that Mödling became Catholic. Still today the municipality bears the building cost for the ecclesiastical buildings (Othmar church, hospital church, Karner, rectory, sacristan apartment) and has a say in the appointment of a new pastor.

A son of Ferdinand I, Emperor Maximilian II, the famous castle Neugebäude had built.

One reason for the lengthy reconstruction of the church might have been the Reformation (1517 were the 95 theses of Martin Luther published) and the decline in the number of Catholics. Pastor Georg Müller from 1527 is first Protestant minister in Mödling, sometimes up to three Evangelical pastors in Mödling are active .

Mödling in 1560 among the 18 richest cities and markets in the country is in sixth place. 1576 there is again a Catholic priest. Of him it is said that he had not a good life in the market. The population flows to the Protestant clergies of the surrounding residences, and again and again come Protestant preachers to Mödling.

1582 the church possesses a shallow makeshift roof over a cross barrel vault, the vault is still preserved today. (However, the church in the plan of the Burgfrieden (civil peace) and the District Court market Mödling is represented by 1610 without a roof and called Old deserted churche. Alongside the Karner is shown with pointed conical roof.)

Still in 1605 is reported on the parish that most part is not Catholic and does run after foreign cure of souls.

In the course of the Counter-Reformation cardinal Melchior Khlesl in a decree calls for donations for the reconstruction of the church:

The with big heavy expenses respectable built God house of Mödling under Gebürg (mountain), then as such anno 1523 with all belonging to the city even built up, it is at once it in 6 years afterwards by the erbfeundt (hereditary friend) as he with all of his power invaded the land and besieged the city of Vienna, put on fire and and along with all churches ornat burned down.

Khlesl was originally Protestant, then converted, influential politician, since 1598 bishop of Vienna, 1615 the first Cardinal in Vienna, he died in 1630, tomb in saint Stephen's cathedral.

However, 1618 is also the beginning of the Thirty Years' War, whereby the construction progress was further delayed.

One hundred years after the destruction of the church, it is still worked on the restoration. 1629 a citizen of Salzburg donates the Märbelsteinpflaster (Salzburg marble) for the sanctuary. The top step in front of the high altar is still made ​​of old stones, the difference with the 1982 renewed stones is clearly visible. A commemorative plaque to the donator from Salzburg is located on the right column at the high altar:

Almighty God in praise, of St. Mary Mother of God in honor, has Florianus Ursprunger, citizen and Gastgeb (host) of Salzburg of present choir the Märbelpflastersteine handed on anno 1629.

A lightning strike shattered the windows and the tracery in 1643: here the weather has beaten in the main church, and both the windows and outmost grids anything shattered. 20 years later is reported a Corpus Christi Brotherhood, to which belongs one third of the population of Mödling.

In a report in 1664 six altars in the Othmar church (and one in the Pantaleon chapel) are enumerated by name. The church may have been thus completed for the most part.

1679 the pleague in Mödling breaks out.

1683 destruction and reconstruction

On 12th and 13th July 1683 suffers Mödling the conquest by the troops of Kara Mustafa. The church is partly destroyed and the vault is damaged.

The population is almost entirely eradicated. Many had sought in the crypt and the Karner (charnel house) refuge and were killed as a plate in front of the church reports. It is believed that, of the approximately 2000 inhabitants, only about 10% have survived, who had hidden in the woods.

After 1683 follows the rapid reconstruction of the church under Marktrichter (equivalent to mayor) Wolfgang Ignaz Viechtl, his home with a commemorative plaque stands on Liberty Square. As can be seen on the board, was Viechtl a miller (on the Fischermühle), so he on the outside of the west wall at high altitude had attached two millstones (see external view).

On 1st September 1688 is the vault restored, the executive master mason Brand for it receives according to Council minutes 1/4 bucket of wine (equivalent to approximately 14 liters). In 1690 the church was inclusively roof and truss restored (year date above the organ).

Baroquisation 18th century

The victory over the Turks initiates the second phase of the history of Othmar church. It is made in Baroque style (1690-1760). The windows are bricked up, the light mysticism of the Gothic becomes less important. The pulpit and seven baroque altars are built (see the high altar, Nepomuk altar, Anne altar, weekday chapel, votive altar). 1727 an organ is built. The hall of the Children of God turns into the throne room of the Heavenly Majesty.

Neo-Gothic restoration from 1875 to 1897.

The elevation of Mödling in 1875 as a city under Mayor Joseph Schöffel induces to a major renovation (1875 - 1897). They want the church according to the zeitgeist (spirit of the times) rebuilt in the neo-Gothic style. To do this, on 6th February 1875 at the request of Mayor Joseph Schöffel a church restoration club is founded.

The in the Baroque period bricked-up windows are laid open. This can be seen clearly on the frescoes on the Anne altar in the south transept. The grave stones lying in the soil are placed on the wall.

The figure niches and canopies on the pillars were replaced (except right behind the high altar). At Anne altar there are for unknown reasons no figure niches.

1904, a second gate is broken. The main entrance is getting a new stem, the in 1773 built Cross chapel is removed.

Renovation 1982 to May 1983

The renovation of 1982 restores the hall church (year date above the organ). The by the transept indicated cross in the ground plan of the church is satisfied that the Baroque interior in this cross takes the place of the stigmata. The liturgical ideas of Second Vatican Council are realized in works of contemporary art (folk altar and ambo).

Supplements

In 2008, the heating system was renewed.

Karner and church

Karner and church of the rest of St. John

Inscription on the laying of foundation stone 1454

Glass window

The glass window bears the inscription

Church restoration Club = 1895

Inscription 1499 (topping-off ceremony)

Buttresses in the garden

Inscription 1509 (vault completion)

Red chalk inscription 1558

Plan in 1610, Karner and Old deserted church

Commemorating plaque 1629

Commemorating plaque to the donor of the Märbelsteinpflaster 1629

Märbelsteinstufe (stone step) 1629 at the High Altar

Engraving after Merian 1649

St. Othmar and Karner

Engraving after Matthäus Merian 1649

Saints in figure niches

Lonely St. Anna - all other figure niches (they stem from the construction period 1454-1523) are empty or do not exist.

Choir stalls detail and consecration cross

Ceiling painting Holy Ghost Hole (1700 - 1750)

Consecration Cross: Twelve Apostle or consecration crosses are in the Othmar church, at those in 1525 at the fair were done prayers

Column

Twelve octagonal central pillars carry the vault

St. Anthony at a column

www.othmar.at/kirchen/st_othmar/st_othmar.html

Photographs taken by Harry Skull Jr.

 

Remarks With Canadian Foreign Minister Cannon

 

Hillary Rodham Clinton

Secretary of State

Niagara Falls, Ontario, Canada

 

13 June, 2009

 

FOREIGN MINISTER CANNON: Canada and the United States have committed this morning to amending the Great Lakes Water Quality Agreement. This is important for both nations. These inland waters are the largest system of fresh water in the world, a foundation for billions of dollars in trade, shipping, agriculture, recreation, of course, and other sectors. The Government of Canada has taken significant efforts in the past three years to protect the Great Lakes, and today, this joint stewardship of the environment represents a cornerstone of the Canada-United States relationship. This aspect of our long history of collaboration will remain strong as we begin a second century of jointly managing our shared waters. The agreement has been a model of international cooperation and has achieved numerous successes.

 

However, as you know, the Great Lakes are still at risk and need more to be done. So we will be doing that together.

 

The Secretary of State and I also discussed the global economic downturn and the risks of protectionism, cooperation in the Americas, and Afghanistan, as well as Pakistan. Our country’s prosperity and security are inseparable from those of the United States. Americans, as you know, are our closest neighbors, allies, and trading partners.

 

(Via interpreter) Every day, there is trade to a value of $2 billion that cross our common border from Canada. And Canada is the first export market for 35 of 50 of the American states.

 

People are worried by a rising tide of protectionism developing in the United States in various circles, and our government is very concerned, in particular, about the negative impacts of Buy America legislation being felt on Canadian businesses. Now, Canada’s and the United State’s shared history demonstrated we can do great things. When we work together, we are able to, of course, serve our mutual interests. Now, this is crucial as we are engaged in emerging from this crisis, and we want to be able to emerge from this crisis stronger, better, and, of course, in a more prosperous manner.

 

Thank you. Merci.

 

SECRETARY CLINTON: Thank you very much, Minister Cannon.

 

I’ve had a delightful morning here, and I want to thank my Canadian hosts, especially Foreign Minister Cannon, the members of the International Joint Commission, and the many distinguished colleagues from both sides of the border who have made this celebration so memorable.

 

We are celebrating, because the 100th anniversary of the signing of the Boundary Waters Treaty marks a recognition of a ground-breaking agreement, one of the first in the world to recognize the environmental consequences of managing our natural resources, ensuring clean drinking water, protecting the Great Lakes-St. Lawrence River system, the Niagara Falls and Niagara River that are such magnificent treasures. So for me, it’s a particular delight both to have been back in Western New York; many friends from Niagara and Erie counties -- I just am delighted to see them, but also to be here in Canada, because Canada is such a trusted ally, a friend, a valued trading partner and a democratic model for the world.

 

This treaty, which we have celebrated, is not a static document. It’s a living instrument of our cooperation and partnership. It has provided an effective framework for the last 100 years, but now we have to take stock of where we are and how we’re going to be proceeding with confidence and effectiveness into the future. As we look at the strong foundation that this treaty has helped to establish between our countries, it’s truly remarkable: $1.6 billion in goods that flow across the border everyday, supporting millions of jobs; the world’s largest energy-trading relationship. I want to underscore that, because I’m not sure that enough Americans know, Minister Cannon, that you are our number one supplier of energy in the world, and we are grateful for that. We collaborate closely on citizen safety and defense, and, as both the Minister and I have noted, we have soldiers serving side-by-side together in Afghanistan to try to prevent the spread of terrorism and extremism.

 

So our common values are deeply rooted. But we have to work together even more closely. After this morning’s ceremony, the Minister and I had a chance to review some of our other important matters. Obviously, we discussed international and global concerns that we are both deeply engaged in, and we discussed our nation’s plan to revise and update the Great Lakes Water Quality Agreement to protect the Great Lakes Basin for future generations. We reviewed our joint efforts in Afghanistan and elsewhere around the globe. We discussed the challenges in Pakistan, the Middle East, Iran, and elsewhere. We talked about our equal commitment to our own hemisphere, and I’m very grateful for the Canadian Government and the Minister’s particular emphasis on working with us in Haiti, working to strengthen our relationships with our neighbors to the south.

 

We also have been very focused on ensuring that nothing interferes with the trade between our countries. I deeply respect the Minister’s comments and his concerns, but as President Obama said, nothing in our legislation will interfere with our international trade obligations, including with Canada. But we want to take a hard look, and the Minister and I discussed this, as to what more we can do to ensure that the free flow of trade continues. We consider it to be in the interests of both of our countries and our people.

 

So as always, it’s great to be in Canada, and we deeply appreciate our close working relationship the Minister and I have forged over a relatively short period of time, and we look forward to continuing close collaboration and cooperation. Thank you very much.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: We watched closely the enthusiasm and the very vigorous debate and dialogue that occurred in the lead-up to the Iranian elections. We are monitoring the situation as it unfolds in Iran.

 

But we, like the rest of the world, are waiting and watching to see what the Iranian people decide. The United States has refrained from commenting on the election in Iran. We obviously hope that the outcome reflects the genuine will and desire of the Iranian people.

 

FOREIGN MINISTER CANNON: For Canada, on behalf of Canada, Canada is deeply concerned by reports of voting irregularities in the Iranian election. We’re troubled by reports of intimidation of opposition candidate’s offices by security forces. We’ve tasked our embassy officials to – in Tehran to closely monitor the situation, and Canada is calling on Iranian authorities to conduct fair and transparent counting of all ballots.

 

(Via Interpreter) According to (inaudible) irregularities in the Iranian election, we are also deeply concerned with reports according to which there might have been intimidation, intimidation against opposition candidate’s offices, for instance; amongst them would be intimidation by security officials. I therefore asked our people in Tehran and officers in the Canadian embassy to follow the development very closely. And finally, we hope – we hope with a great deal of vigor that the counting of ballots be done transparently and that all the ballots that have been used during this election be indeed counted.

 

QUESTION: Madame Secretary, welcome to Canada.

 

SECRETARY CLINTON: Thank you.

 

QUESTION: Canada’s government and many Canadian businesses have said that our economy and our bilateral relationship is being hurt by the Buy American policy. Secretary Clinton, why is it in there, and if you don’t call it protectionism, what is it? And to Minister Cannon, how deeply is this hurting Canada’s economy and our relationship with the United States?

 

SECRETARY CLINTON: Let me just reiterate that the provision is not being enforced in any way that is inconsistent with our international trade obligations. And we take that very seriously. Obviously, Canada is our number one trading partner. It is a mutually beneficial relationship that we intend to not only nurture, but see grow.

 

And I am well aware of the concerns that there may be elements of the international trade obligations or absences of agreements that should be looked at so that we can promote more procurement and other kinds of trade interactions. And I have assured Minister Cannon that we will take a very close look at that.

 

FOREIGN MINISTER CANNON: Thank you. On – I was able this morning to bring Secretary of State Clinton up-to-date, up-to-speed on the Prime Minister’s visit last week to – with Premier Charest, who, as you know, is the premier responsible for the Council of the Federation. This issue was discussed. As you know, the premiers have agreed to look at the procurement issue as being one of importance. My colleague, Minister Day, as well, did go and travel to the Federation of Canadian Municipalities, so I was able to bring the Secretary of State to – up-to-speed on this issue, and at the same time, get assurances that we would look to find different options to make sure that what we already have built in terms of a solid foundation continue – can continue to flourish and to prevail.

 

So we still have work ahead of us, and we’re looking forward to doing that.

 

(Via interpreter) -- I had the opportunity to indicate to Secretary of State Clinton and bring her up-to-speed on the recent meeting with Premier Charest. Well, as the premiers, members of the Council of the Federation, Premier Charest being the chair, and the commitment from all premiers to look at the whole issue of procurement and public expenditures so that such expenditures be part and parcel of perhaps even an agreement with the Americans.

 

My colleague, Minister Stockwell Day, took the same undertaking with the Canadian Federation of Municipalities. So this enabled me to allude to these events with the Secretary of State, and also enabled me, by the same token, to look at what options might be open to us in upcoming months. As I mentioned a moment ago, there is a very solid basis upon which we can work; indeed, there are other issues to be worked on, but – and that we’ve always been able to reach an agreement with the Americans on a number of topics. I don’t think this impediment is a major one, and we will continue our dialogue.

 

QUESTION: (Off-mike)

 

SECRETARY CLINTON: First, let me say how gratified we were that the United Nations Security Council reached and agreement on a very strong resolution that contains not only new sanctions and the authorization for inspections of ships that may be carrying contraband or weapons of mass destruction or other dangerous technology from North Korea, but that the resolution represented a unified response to the provocative actions that have been taken by the North Koreans over the last several months.

 

This was a tremendous statement on behalf of the world community that North Korea’s pursuit of nuclear weapons and the capacity to deliver those weapons through missiles is not going to be accepted by the neighbors, as well as the greater international community. We intend to work with our partners, including Canada and others, to enforce the provisions of this resolution in a vigorous way, to send a clear message that we intend to do all we can to prevent continued proliferation by the North Koreas.

 

I will add, however, that the North Korean’s continuing provocative actions are deeply regrettable. They have now been denounced by everyone. They have become further isolated, and it is not in the interests of the people of North Korea for that kind of isolation to continue. So the Six-Party Framework, which the North Koreans left, turning their back on the obligations to continue with denuclearization, is still an open opportunity for them to return. And we are going to be consulting closely with our friends and allies, not only in Northeast Asia, but more generally, to determine a way forward in response to further actions.

 

But I think these sanctions and the authorizations included in this resolution give the world community the tools we need to take appropriate action against the North Korean regime.

 

FOREIGN MINISTER CANNON: Canada already, of course, abides by Resolution 1718 that was passed in 2006. And we’ve implemented that resolution and the binding sanctions, of course, that were introduced.

 

We as well are very – and we welcome the additional imposition of – by Resolution 1874. Canada, of course, is very, very pleased that the world community has come together in a united response at the (inaudible) to be able to signal to the international – to North Korea the international community’s determination that their recent conduct is inacceptable. So we’re very pleased by this Security Council resolution, as well.

 

We’re also pleased by the new resolution’s calls upon North Korea to return immediately to the Six-Party Talks and to demand, of course, that these talks that are extremely important in terms of nonproliferation and the use of nuclear weapons get going.

 

(Via interpreter) Canada, of course, is very much abiding by Resolution 1718 that was adopted in 2006, and we are very happy with that recent resolution, adopted by the UN Security Council. Canada will apply with determination all the provisions contained therein. For that matter, we’re delighted to see that the international community has sent a very clear signal to North Korea. And will add, by way of conclusion, that for our part, it’s important that the discussions amongst the six parties resume as quickly as possible, and we’re delighted that this resolution also calls upon the Government of North Korea to go back to the negotiating table, so that we might limit the proliferation of nuclear weapons.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: I’m sorry, and what?

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: First, with respect to our shared border, there is certainly no argument that we each have to take additional security steps, given conditions in the world. I mean, I think we both regret those. We are sorry that we have to respond to them, but nevertheless, that is the reality. And we are doing everything we can in the Obama Administration to listen and work with our Canadian counterparts.

 

There have been several very productive discussions already between our Secretary of the Department of Homeland Security, Janet Napolitano, and her Canadian counterpart. Because we know that we want to maintain this extraordinary relationship that we have with the right amount of security to protect our citizens on both sides, without interfering in the free movement of goods and people that we value so greatly.

 

Sometimes we need to help each other really understand fully the challenges that we are each facing to make sure we achieve that common goal. I would still argue that although we do have law enforcement on our border in greater numbers than we did ten years ago, compared to a border that I know of anywhere, just about, in the world, this is a demilitarized, free, open border with appropriate law enforcement personnel and technology in the interest of protecting our two peoples.

 

So we will work very closely with the Canadian Government, and we will try to solve problems that have arisen between our governments in the past to make sure that we are doing what we need to do with security in a way that does not interfere with all of the other interests that we share.

 

We are both members of the Arctic Council. We, and Canada, with its very extensive presence on the Arctic waters, along with Russia, Norway, and -- Denmark, right? – are the members of the Arctic Council. We want to work closely together. We want to foresee issues and try to resolve them so that they don’t become problems. And we feel, as one of the five nations working with the others, that we have an opportunity here, and we intend to take this very seriously. Obviously, there are questions of sovereignty and jurisdiction that have to be acknowledged and respected, but what we don’t want is for the Arctic to become a free-for-all. If there is going to be greater maritime passageways through the Arctic, if there is going to be more exploration for natural resources, if there are going to be more security issues, I think it’s in the Canadian and the United States’ interests to try to get ahead of those, and try to make sure we know what we’re going to do to resolve them before countries that are not bordering the arctic are making claims, are behaving in ways that will cause us difficulties.

 

FOREIGN MINISTER CANNON: Let me respond by saying at the outset how very pleased I was one of the first initiatives that Secretary of State Clinton took on was to be able to host the Antarctica Joint Arctic Council Meeting in Washington a couple of months ago, which was, I think, a strong indication, once again, of our country’s commitment to not only this border here, but, of course, to our northern border. And what I can say on that is that there are no obstacles. We have been able to manage the issues as it should be between the two neighbors. We, of course, as a country, as well as the United States, Russia, and the other members of the Arctic Council, have agreed to abide by, of course, the United Nations Convention, the Law of the Seas, to go forward and do the mapping. We’ve been able to, as a Canadian Government, assume our responsibilities, assert our responsibilities in terms of sovereignty by our infrastructure programs.

 

So from that perspective, it’s going extraordinarily well, as well as, as Hillary Clinton just mentioned, Peter Van Loan, who, as you know, is our minister responsible for – I was going to say homeland security, but for border crossings and has worked extremely well with the Secretary of State, Secretary Napolitano, over the course of the last several weeks. They’ve established a working relationship, which I feel is something that is extraordinarily good in terms of moving forward. And so I’d say that on that front as well, things are going very, very well.

 

(Via interpreter) Briefly, I would say this: I congratulated Secretary of State Clinton for the initiative she took at the very outset of her mandate, and by convening in Washington a joint meeting between the Arctic Council and the Antarctica Council. At that time, we were able to examine a variety of subjects that arise in the extremities of the globe. And as I mentioned, we were – we have always been able to manage our difficulties in a very positive, healthy manner. That is what exists in the arctic part of our country.

 

We are members of the Arctic Council with three other countries. We are committed into various provisions of the UN Convention on the Law of the Seas. We have also noted, with a great deal of satisfaction and interest, the work that is being done by Minister Peter Van Loan, who is the minister responsible for public safety here in Canada, as well as with the American Secretary for Homeland Security, Mrs. Napolitano, to deal with issues that arise in common to both our countries. In that regard, many steps are being taken. So we’re very happy with the progress that has been made.

 

And I will tell you, by way of conclusion, that the relationship between Canada and the U.S. again continues to shine, and it is a real breath of fresh air and a ray of sunshine for many countries in the world when we want to see how borders should be managed and the relationship between two countries. We are great, great friends.

 

SECRETARY CLINTON: Thank you. Thank you all.

 

FOREIGN MINISTER CANNON: Thank you. Merci.

Conviction of Liu Xiaobo for Incitement to Overthrow State Power, December 25, 2009

 

Chinese text follows the full English translation. Errors in spelling in the Chinese language transcription of the court verdict text that appeared on-line are corrected in the translation. A scan of the original text at crd-net.org/Article/Class18/lxb/200912/20091230104501_191...

confirmed that the changes made in the online transcription/scan were correct.

 

Chinese text from freemorenews.com/2009/12/26/liu-xiaobo-first-instance-ver...

  

Beijing Municipality First Intermediate People's Court Verdict in Criminal Case

 

(2009) First Intermediate Court No. 3901

Public Prosecutor: Beijing Municipality People's Procuratorate First Branch.

 

The accused, Liu Xiaobo, male, 53 years old (born December 28, 1955), Han nationality, born in Changchun City, Jilin Province, doctoral student level education, unemployed, household registration at Qingchun Street No. 5, 2-1-2, Xigang District, Dalian City, Liaoning Province. Resides temporarily at No. 7 Xiancun, Bank of China dormitory Building 10, Unit 1, No. 502 in the Haidian District of Beijing Municipality. In January 1991, he committed the crime of making counter-revolutionary propaganda but escaped criminal punishment; in September 1996 because he disturbed the social order, he was sent to re-education through labor for three years. He was summoned for detention on December 8, 2008 on suspicion of incitement to overthrow state power and on December 9 put under residential surveillance. On June 23, 2009 he was arrested. He is now confined to Beijing Municipality Detention Center No. 1.

 

Defense counsel: Ting Xikui, a lawyer at the Beijing Mo Shaoping Law Office

Defense counsel: Shang Baojun, a lawyer at the Beijing Mo Shaoping Law Office

 

Beijing Municipality People's Procuratorate First Branch in Beijing Procuratorate First Branch Criminal Prosecution Indictment (2009) 247 charged the accused Liu Xiaobo of the crime of incitement to overthrow state power and on December 10, 2009 filed the indictment in this court. This court according to law assembled the court and held an open court session to try the case. The Beijing Municipality People's Procuratorate First Branch sent Prosecutor Zhang Rongge and Deputy Prosecutor Pan Xuechu to sustain the indictment. The defense counsel for the accused Liu Xiaobo, Ding Xikui and Shang Baojun came to court to participate in the hearing. The trial has now already concluded.

 

The Beijing Municipality People's Procuratorate First Branch incitement accuses the defendant Liu Xiaobo has, due to his dissatisfaction with the people's democratic dictatorship state power system and socialist system of our country, since 2005, through various Internet websites such as "Observe China" and the "BBC Chinese Net" published articles such as "The Dictatorial Patriotism of the Chinese Communist Party", "How Can it be that Only Party-Guided Democracy is Suitable for the Chinese People?", "Change the Political Regime by Changing Society", "The Many Faces of the Chinese Communist Dictatorship", "The Negative Effect of the Rise of a Dictatorship on World Democratization", "Inquiring Further into the Case of the Child Slaves of the Black Kilns", and other inflammatory articles. The articles instigate rumors and libels such as "Since the Communist Party took power, the top priority of Communist dictators has been their own power and what they care least about is human life"; "The Chinese communist dictatorial state power promotes patriotism for officials, and the absurd theory of a party that takes the place of the state. What patriotism has become in effect is the call the people to love the dictatorial government power, to love the dictatorial party, to love the dictator. This is simply stealing the name of patriotism to create a reality that brings calamity to the country and to the people. "; "All the methods of the Chinese communists are based on a plan to support the rule and interests of the dictators, but there is no hope for them to continue for long since countless cracks have already appeared in the edifice of their dictatorship." "Expecting a free China to appear from the "new policies" of the rulers is far less likely that hoping for it to come through the steady expansion of 'new forces' among the people." Just as strong are these incitements: "Change the Society to Change the Regime", and "Expecting a free China to appear from the "new policies" of the rulers is far less likely that hoping for it to come through the steady expansion of "new forces" among the people."

 

Between September and December 2008, the defendant Liu Xiaobo colluded with others to draft and concoct the "Charter 08", that proposed views such as "eliminate the monopoly of one party on the exercise of political power", "to create a Chinese federation under the framework of democratic constitutional system of governance", seeking to incite the overthrow of state power. Liu Xiaobo collected the signatures of over 300 people and sent "Charter 08" together with the signatures in an email to websites outside of the borders of mainland China publish it on websites outside the borders of mainland China such as "Democratic China" and "The Independent Chinese Pen Association".

 

After Liu Xiaobo committed this offense, he was tracked down and brought to justice.

 

The Beijing Municipality Procuratorate First Branch provided to this court testimony of witnesses as to the guilt of of the defendant Liu Xiaobo. This included evidence such as the on scene investigation, the record of the investigation and electronic data that had been verified by the experts. The Beijing Municipality Procuratorate First Branch was convinced that the defendant Liu Xiaobo's behavior violated section 105 part two of the "Criminal Code of the PRC", and constituted incitement to the overthrow of state power, a serious offense. The Procuratorate handed the case over to this court for judgment according to the law.

 

The defendant Liu Xiaobo during the trial said that he was not guilty and that he was merely exercising the constitutional right of all citizens to free speech. The criticisms he expressed did not do any actual harm to anyone and is not incitement to overthrow state power.

 

Counsel for the defendant Liu Xiaobo argued that the six articles written by Liu Xiaobo mentioned in the indictment and "Charter 08" did not create rumors or libels and did not insult anyone. Moreover, said counsel, the articles published by Liu Xiaobo fall within the scope of the free speech of a citizen, expressing personal opinions and do not constitute incitement to overthrow state power.

 

During the trial it became clear that the defendant Liu Xiaobo, due to his dissatisfaction with the people's democratic dictatorship and socialist systems of our country, between October 2005 and August 2007, at his temporary residence at No. 7 Xiancun, Bank of China dormitory Building 10, Unit 1, No. 502 in the Haidian District of Beijing Municipality, wrote and published articles on websites such as "Observe China" and "BBC Chinese Language Net". On multiple occasions, he incited the overthrow of our country's political system and the socialist system. Liu Xiaobo in his articles "The Dictatorial Patriotism of the Chinese Communists", "How Could it Be That the Chinese People Are Only Suited to 'Party-Guided Democracy'", "Change the Political Regime by Changing Society", "The Many Faces of the Chinese Communist Dictatorship", "The Negative Effect of the Rise of a Dictatorship on World Democratization", and "Inquiring Further into the Case of the Child Slaves of the Black Kilns" slandered the Chinese Communist Party. He made statements in these articles such as "Since the Communist Party took power, the top priority of Communist dictators has been their own power and what they care least about is human life"; "The Chinese communist dictatorial state power promotes patriotism for officials, and the absurd theory of a party that takes the place of the state. What patriotism has become in calling on the people to love the dictatorial regime, to love the dictatorial party, and to love the dictator. This is simply stealing the name of patriotism to create a reality that brings calamity to the country and to the people. "; "All the methods of the Chinese communists are based on a plan to support the rule and interests of the dictators, but there is no hope for them to continue for long since countless cracks have already appeared in the edifice of their dictatorship." Equally as inciting are the statements "Expecting a free China to appear from the "new policies" of the rulers is far less likely that placing hope in its emergence through the steady expansion of "new forces" among the people."

 

Between September and December 2008, the defendant Liu Xiaobo colluded with others to draft a document entitled "Charter 08". That document proposed to "eliminate the monopoly of one party on the exercise of political power", "to create a Chinese federation under the framework of democratic constitutional system of governance" and other incitements. Liu Xiaobo colluded with others to collect the signatures of 300 people and then sent "Charter 08" together with the signatures in an email to websites outside of the borders of mainland China and released it on websites outside the borders of mainland China such as "Democratic China" and "The Independent Chinese Pen Association". The documents mentioned above that Liu Xiaobo put on websites were linked to and copied to other websites and viewed by many people.

 

The accused Liu Xiaobo after he committed this crime was investigated and brought to justice.

 

The facts above were proved during the trial. The evidence presented has been shown to be true and this court affirms that the following has been demonstrated to be true:

 

1. The testimony of the witness Liu Xia proves: She is the wife of Liu Xiaobo and lived together with him at No. 7 Xiancun, Bank of China dormitory Building 10, Unit 1, No. 502 in the Haidian District of Beijing Municipality, that there are three computers in the home, one a desktop and other two are notebooks. Because she doesn't understand anything about computers. Liu Xiaobo uses the computer mainly to write articles and to go on-line. Only two people, herself and Liu Xiaobo, live in the home, no-one lives with them. Only very seldom do guests come to visit -- when Liu Xiaobo participates in a meeting, it is almost always outside his home. She doesn't know how the computer connects to the Internet. Liu Xiaobo arranged for the Internet connection in late 2001. Their income comes chiefly from what Liu Xiaobo earns from his writings. Liu Xiaobo opened an account at the bank in her name. Deposits to the account for Liu Xiaobo's writings come irregularly. Every month she goes to the bank at irregular intervals to withdraw money.

 

2. The Beijing and Muxi branches of the Bank of China, Ltd. provided the "evidence of opening an account" and "bank money order receipt" that prove that Liu Xiaobo's wife Liu Xia went to the bank to receive and withdraw money orders (in foreign currency) coming from outside the borders of mainland China.

 

3. China United Network Communication Co., Ltd. Beijing subsidiary provided a "Reply to a request for assistance in conducting an examination of digital data". This proves: Liu Xiaobo used an ADSL account, and a record of his having gone on-line.

 

4. The testimony of the witness Zhang Zuhua proves: she together with Liu Xiaobo at the end of 2008 drafted and completed "Charter 08". She also collected signatures. Thereafter, Liu Xiaobo published "Charter 08" on websites outside the borders of mainland China.

 

5. The testimony of the witness He Yongqin proves: in early December 2008, he received an email from Liu Xiaobo contained "Charter 08". Liu Xiaobo let him see it and sign it if he wants. After reading the email, he replied to Liu Xiaobo that he agreed to sign it.

 

6. The testimony of the witness Zhao Shiying proves: that in October 2008, Liu Xiaobo sent "Charter 08" to him through the Internet and asked for his advice on revising it, and asked that he find other people willing to sign it. At a meeting, Zhao showed "Charter 08" to over ten people. Four of them said that there were willing to sign it. Liu Xiabo through the Internet also asked him to go to Guangzhou to collect signatures. In Guangzhou, he collected five signatures.

 

7. The testimony of the witness Yao Bo proves: that in October 2008, when Liu Xiaobo met him, and discussed the charter with him, and he agreed to sign it.

 

8. The testimony of the witness Zhou Duo proves: that one day in November 2008, Liu Xiaobo went to his home to show him the draft of "Charter 08", and asked for his help in revising it. After Liu Xiaobo left, he looked over the draft but did not revise it. He did not sign at that time, but later he saw the Charter on-line had his signature.

 

9. The testimony of the witness Fan Chunsan proves: that in late October 2008, when we was eating with Liu Xiaobo and others, Liu Xiaobo took out a copy of "Charter 08" for him to read. When Liu Xiaobo asked him whether or not he would sign it, he agreed to sign it. He knew that Liu Xiaobo has published this document already on websites outside the borders of mainland China such as "Boxun", "The Independent Chinese Pen Association". He had also read it on-line and knew that the Liu Xiaobo's document was of the kind that criticized contemporary politics.

 

10. The testimony of the witnesses Xu Junliang, Zhi Xiaomin and Teng Biao prove: that in November and December 2008, they received in their e-mail mailboxes "Charter 08" but did not know who had sent it. They each signed "Charter 08" and sent it back to the mailbox they had received it from.

 

11. The testimony of the witness Wang Zhongxia proves: that in December 2008, after reading "Charter 08" on-line, he found that he agreed with it and signed it. Later, he had printed some "Charter 08" shirts and wore it himself and gave to other people to wear in order to publicize "Charter 08".

 

12. The "investigation record" of Public Security organs and material evidence photographs of December 8, 2008 prove: that relying on the testimony of witnesses, Public Security searched Liu Xiaobo's residence at No. 7 Xiancun, Bank of China dormitory Building 10, Unit 1, No. 502 in the Haidian District of Beijing Municipality, found and took into custody the tools that Liu Xiaobo used to write the documents and to send them to websites -- two notebook computers, one desktop computer, and one copy of a printed document "Charter 08 -- Request for Comments".

 

13. The Beijing Municipality Networking Industry Association Forensic Electronic Data Center provided a "Judicial Testimony Opinion Document" proves: that on December 13, 2008, according to a forensic examination of the data stored on the three computers that authenticated the discovery of the electronic documents "The Dictatorial Patriotism of the Chinese Communist Party", "How Can it be that Only Party-Guided Democracy is Suitable for the Chinese People?", "Change the Political Regime by Changing Society", "The Many Faces of the Chinese Communist Dictatorship", "The Negative Effect of the Rise of a Dictatorship on World Democratization", "Inquiring Further into the Case of the Child Slaves of the Black Kilns" and "Charter 08". In the records of the software "Skype" on his computer were found and recorded from the software a record of multiple emails that he sent from November to December 8, 2008 multiple emails were sent containing "Charter 08" and the "request for comments" document.

 

14. The on the scene investigation by the Public Security organs, and record of the investigation and the explanation of the work proves:

 

1.The Beijing Municipality Public Security Public Information Network Security and Supervision Office First Detachment on December 19 - 23 discovered and downloaded the document signed "Liu Xiaobo" entitled "Liu Xiaobo The Dictatorial Patriotism of the Chinese Communist Party". The document resided on a website with the domain name epochtimes.com. The website server is outside the borders of mainland China. The document was marked as having been published on October 4, 2005. That document as of December 23, 2008 links were found to five websites that had either published or republished that document.

 

2.Between December 19, 2008 and August 3, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document signed "Liu Xiaobo" entitled "Liu Xiaobo How Can it be that Only 'Party Guided Democracy' is Suitable for the Chinese People?". That document resided on the websites with the domain names epochtimes.com (The Epoch Times) and www.observechina.net (Observe China). Both website servers are outside the borders of mainland China. The document is marked published on January 5, 2006 and January 6, 2006. This document as of December 23, 2008 had been published or republished on five websites and had a total of 402 hits.

 

3.Between December 19, 2008 and August 3, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document signed "Liu Xiaobo" entitled "Liu Xiaobo Change the Political Regime by Changing Society". That document resided on the websites with the domain names epochtimes.com (The Epoch Times) and www.observechina.net (Observe China). Both website servers are outside the border of mainland China. The document is marked published on February 26, 2006 and February 27, 2006. This document as of December 23, 2008 had been published or republished on five websites and had a total of 748 hits.

 

4.Between December 19, 2008 and August 3, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document signed "Liu Xiaobo" entitled "Liu Xiaobo The Many Faces of the Chinese Communist Dictatorship". That document resided on the websites with the domain names www.secretchina.com (Secret China) and www.observechina.net (Observe China). Both website servers are outside the border of mainland China. The document is marked published on March 13, 2006. This document as of December 23, 2008 had been published or republished on six websites and had a total of 512 hits.

 

5.Between December 20, 2008 and August 3, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document signed "Liu Xiaobo" entitled "Liu Xiaobo The Negative Effect of the Rise of a Dictatorship on World Democratization". That document resided on a website with the domain name www.secretchina.com (Secret China). The website server is outside the borders of mainland China. The document is marked published on May 7, 2006. This document as of December 23, 2008 had been published or republished on seven websites and had a total of 57 hits.

 

6.Between December 20, 2008 and August 3, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document signed "Liu Xiaobo" entitled "Liu Xiaobo Persisting with a Deeper Inquiry into the Case of the Child Slaves of the Black Kilns". That document resided on websites with the domain names www.minzhuzhongguo.org (Democratic China) and www.renyurenquan.org (Human Rights in China). Both website servers are outside the border of mainland China. The document is marked published on August 1, 2007. This document as of December 23, 2008 had been published or republished on eight websites and had a total of 488 hits.

 

7.On December 11, 2008, Beijing Municipality Public Security Public Information Network Security and Supervision Officer First Detachment founded and downloaded from the Internet a document entitled "Charter 08". That document resided on the website with the domain name www.chinesepen.org (The Independent Chinese Pen Center). The website server is outside the borders of mainland China. The document is marked published on December 9, 2008 and is signed by a group of people. The same day, a document entitled "Chinese People From All Walks of Life Join Together to Issue Charter 08" was found and downloaded from the websites with the domain names boxun.com and www.minzhuzhongguo.org (Democratic China). Both of the website servers are located outside the boundaries of China and show publication dates of December 8, 2008 and December 12, 2008. This document as of December 12, 2008 had been published or republished on 33 websites including 19 outside the borders of mainland China and had a total of 5154 hits and 158 replies. On December 9, 2008, it was found that the website with the domain name www.2008xianzhang.info (Charter 08) had as of December 9, 2009 the signatures of 10,390 people who had signed "Charter 08".

 

8.The Beijing Municipality Public Security Public Information Network Security and Supervision Office investigated Liu Xiaobo's e-mails and as a result of that examination found that Liu Xiaobo's email mailbox is located outside the borders of mainland China. After using a password to get into that mailbox to check it, it was found that the earliest email sent from that mail box was dated November 25, 2008 and that 30 of the sent emails included "Charter 08".

 

15. Liu Xiaobo's signature in acknowledgement proves: that Liu Xiaobo confirmed the authenticity of documents downloaded and saved by the Public Security network monitoring and control departments "Liu Xiaobo The Dictatorial Patriotism of the Chinese Communist Party", "Liu Xiaobo How Can it be that Only Party Democracy is Suitable for the Chinese People?", "Liu Xiaobo Change the Political Regime by Changing Society", "Liu Xiaobo The Many Faces of the Chinese Communist Dictatorship", "Liu Xiaobo The Negative Effect of the Rise of a Dictatorship on World Democratization", "Liu Xiaobo Enquiring Further into the Case of the Child Slaves of the Black Kilns". Liu Xiaobo acknowledges that the documents in question were written by him and then published on the Internet. The evidence presented about demonstrate that those documents acknowledged by Liu Xiaobo contain inciting speech.

 

16. The defendant Liu Xiaobo's deposition proves: that Liu Xiaobo deposes that he used his computer to write and then publish on the Internet the documents described above. Liu Xiaobo and the evidence presented above are mutually confirmatory.

 

17. The account that the Public Security organs provided on the progress of the case proves: that Public Security on the evening of December 8, 2008 went to Liu Xiaobo's residence at No. 7 Xiancun, Bank of China dormitory Building 10, Unit 1, No. 502 in the Haidian District of Beijing Municipality in order to arrest Liu Xiaobo.

 

18. The previous "criminal verdict document" issued by the Beijing Municipality Intermediate Court (1990) Criminal Case 2373, the Beijing Municipality People's Government Re-education Through Labor Management Committee (96) Beijing Labor Case No. 3400 "Decision on Re-education Through Labor", proves: that Liu Xiaobo on January 26, 1991 although he committed the crime of making counter-revolutionary inciting propaganda was not given a criminal punishment; and that on September 26, 1996 because he had disturbed social order, his case was handled by giving him three years of re-education through labor.

 

19. Identification provided by the Public Security organs prove: that the name, residence and other information of the defendant Liu Xiaobo.

 

This court believes that the defendant Liu Xiaobo with the purpose of incitement to overthrow our country's people's democratic dictatorship system and socialist system, used the Internet to distribute his document because of its rapid speed, great scope, large social influence and the attention to which the people pay to it. He wrote the documents and used the Internet to publish it in order to slander and urge other people to overthrow our country's people's democratic dictatorship system and socialist system. This conduct already constitutes the crime of incitement to overthrow state power. Moreover, he has been committing this crime for a long while and the subjective evil caused is great. The published documents have been spread through links and republishing. People read them and they have a bad effect. This is the crime of a major criminal and should be severely punished according to law.

 

The Beijing Municipality First Intermediate Court First Branch believes that the facts are clear and the evidence has been confirmed that the defendant Liu Xiaobo committed the crime of incitement to overthrow and so he is found guilty of the crime for which he has been charged. As for the views presented by Liu Xiaobo and his defense counsel in court, the court found through its examination that the facts and evidence are sufficiently prove that Liu Xiaobo made use the characteristics of the Internet as a communications medium, by publishing slanderous documents on the Internet, to carry out his action of inciting the overthrow of our country's people's democratic dictatorship system and the socialist system. The actions of Liu Xiaobo are beyond the scope of freedom of speech and constitute a crime. Therefore, the pleas presented by Liu Xiaobo and his defense counsel cannot be established and this court does not accept them. According to the facts and nature of the crime committed by the defendant Liu Xiaobo, the circumstances, and the harm that has been done to society, this court according to Chapter 105, Section two; Chapter 55, Section one; Chapter 56, Section one, and Chapter 64 of the Criminal Code of the PRC, makes the following verdict:

 

1.The defendant Liu Xiaobo, for the crime of incitement to overthrow state power, is sentenced to prison for eleven years and deprivation of political rights for two years. (The sentence is to be served from the day of sentencing, with deduction for time in confinement on a day for day basis, that is from June 23, 2006 to June 21, 2020.)

 

2.All the materials that Liu Xiaobo used to commit the crime are to be confiscated (list follows).

 

3.If the defendant does not accept this judgment, an appeal can be made between two days and ten days after the issuance of this verdict, either through this court or directly to the Beijing Municipality Superior Court. The appeal should be accompanied by an original of this verdict together with two copies.

 

Jia Lianchun, Chief Judge

Bang Jiaowei, Assistant judge

Zhai Changxi, Assistant judge

 

December 25, 2009

 

Gu Xin, Court Clerk

 

The items confiscated when taken into custody are to be forfeited:

1.Notebook computer (IBM model T43), one

2.Notebook computer (Lianxiang model Chaoyang 700 CFe), one

3.Desktop computer (Lianxiang model Jiayue), one

4."Charter 08 request for comments draft (sealed together with the court papers), 7 pages+

   

freemorenews.com/2009/12/26/liu-xiaobo-first-instance-ver...

 

北京市第一中级人民法院刑事判决书

（2009）一中刑初字第3901号

公诉机关北京市人民检察院第一分院。

被告人刘晓波，男，53岁（1955年12月28日出生），汉族，出生土吉林省长春市，博士研究生文化，无业，户籍所在地辽寧省大连市西岗区青春街 5号2-1-2号，暂住北京市海淀区七贤村中国银行宿舍10号楼1单元502号。1991年1月因犯反革命宣传煽动罪被免予刑事处分；1996年9月因扰 乱社会秩序被处劳动教养三年。因涉嫌犯煽动颠覆国家政权罪于2008年12月8日被拘传，12月9日被监视居住，2009年6月23日被逮捕。现羈押在北 京市第一看守所。

辩护人丁锡奎，北京莫少平律师事务所律师。

辩护人尚宝军，北京莫少平律师事务所律师。

北京市人民检察院第一分院以京一分检刑诉（2009）247号起诉书指控被告人刘晓波犯煽动颠覆国家政权罪，于2009年12月10日向本院提起公 诉。本院依法组成合议庭，公开开庭进行了审理，北京市人民检察院第一分院指派检察员张荣革、代理检察员潘雪楮出庭支持公诉，被告人刘晓波及其辩护人丁锡 奎、尚宝军到庭参加诉讼。现已审理终结。

北京市人民检察院第一分院起诉书指控，被告人刘晓波出于对我国人民民主专政的国家政权和社会主义制度的不满，自2005年以来，通过互联网先后在 “观察”、“BBC中文网”等境外网站上发表《中共的独裁爱国主义》、《难道中国人只配接受“党主民主”》、《通过改变社会来改变政权》、《多面的中共独 裁》、《独裁崛起对世界民主化的负面效应》、《对黑窑童奴案的继续追问》等煽动性文章。在文章中造谣、诽谤︰“自从中共掌权以来，中共歷代独裁者最在乎的 是手中的权力，而最不在乎的就是人的生命”；“中共独裁政权提倡的官方爱国主义，是‘以党代国’体制的谬论，爱国的实质是要求人民爱独裁政权、爱独裁党、 爱独裁者，是盗用爱国主义之名而行祸国殃民之实”；“中共的这一切手段，都是独裁者维持最后统治的权宜之计，根本无法长久地支撑这座已经出现无数裂痕的独 裁大厦”。并煽动︰ “通过改变社会来改变政权”；“自由中国的出现，与其寄希望于统治者的‘新政’，远不如寄希望于民间‘新力量’的不断扩张”。

2008年9月至12月间，被告人刘晓波还伙同他人起草、炮制了《零八宪章》，提出“取消一党垄断执政特权”、“在民主宪政的架构下建立中华联邦共 和国”等多项主张，试图煽动颠覆现政权。刘晓波在征集三百余人签名后，将《零八宪章》及签名用电子邮件发给境外网站，在“民主中国”、“独立中文笔会”等 境外网站上公开发表。

被告人刘晓波作案后被查获归案。

北京市人民检察院第一分院向本院向本院移送了指控被告人刘晓波犯罪的证人证言，现场勘验、检查笔录，电子数据司法鉴定意见书等证据。认為被告人刘晓波的行為触犯了《中华人民共和国刑法》第一百零五条第二款之规定，已构成煽动颠覆国家政权罪，罪行重大。提请本院依法判处。

被告人刘晓波在法庭审理中辩称︰自己无罪，自己只是行使宪法赋予公民言论自由的权利，自己所发表的批评性言论，并未给他人带来实际损害，也没有煽动颠覆国家政权。

被告人刘晓波的辩护人在法庭审理中提出的辩护意见是︰公诉机关指控刘晓波撰写的六篇文章及《零八宪章》没有造谣、诽谤、诬蔑的内容。刘晓波所发表的文章属于公民言论自由、表达个人观点的范畴，不构成煽动颠覆国家政权罪。

经审理查明，被告人刘晓波出于对我国人民民主专政的国家政权和社会主义制度的不满，于2005年10月至2007年8月间，在其暂住处北京市海淀区 七贤村中国银行宿舍10号楼1单元502号，以撰写并在互联网“观察”、“BBC中文网”等网站发表文章的方式，多次煽动他人颠覆我国国家政权和社会主义 制度。刘晓波在发表的《中共的独裁爱国主义》、《难道中国人只配接受“党主民主”》、《通过改变社会来改变政权》、《多面的中共独裁》、《独裁崛起对世界 民主化的负面效应》、《对黑窑童奴案的继续追问》文章中诽谤︰“自从中共掌权以来，中共歷代独裁者最在乎的是手中的权力，而最不在乎的就是人的生命”； “中共独裁政权提倡的官方爱国主义，是‘以党代国’体制的谬论，爱国的实质是要求人民爱独裁政权、爱独裁党、爱独裁者，是盗用爱国主义之名而行祸国殃民之 实”；“中共的这一切手段，都是独裁者维持最后统治的权宜之计，根本无法长久地支撑这座已经出现无数裂痕的独裁大厦”。并煽动︰“通过改变社会来改变政 权”；“自由中国的出现，与其寄希望于统治者的‘新政’，远不如寄希望于民间‘新力量’的不断扩张”。

2008年9月至12月间，刘晓波又伙同他人撰写了题為《零八宪章》的文章，提出“取消一党垄断执政特权”、“在民主宪政的架构下建立中华联邦共和 国”等多项煽动性主张。刘晓波伙同他人在征集三百余人对文章的签名后，将《零八宪章》及签名用电子邮件发给境外网站，在“民主中国”、“独立中文笔会”等 境外网站上公开发布。刘晓波在互联网站发布的上述文章，被多家网站链接、转载并被多人瀏览。

被告人刘晓波作案后被查获归案。

上述事实，有下列经庭审举证、质证的证据在案证实，本院予以确认。

1、证人刘霞的证言证明︰她是刘晓波的妻子，与刘晓波共同居住在北京市海淀区七贤村中国银行宿舍10号楼1单元502号，家中一共有三台电脑，其中 一个台式机，两个笔记本电脑。因為她根本不懂电脑。刘晓波使用电脑主要是写文章和上网，家里只有她和刘晓波两个人单独住，没有其他人，平时家里也不怎幺来 客人，刘晓波有聚会也基本都是到外面去。家里的电脑以什幺形式上网她不清楚，是2001年底刘晓波联系安装的。她和刘晓波平日的生活来源就是刘晓波写东西 的稿费，刘晓波在银行以她的名字开户，稿费不定期的匯到帐户里，她每月不定期的去银行取钱。

2、中国银行股份有限公司北京市分行和木樨地支行出具的《开户证明》和《银行匯款单据》证明︰刘晓波的妻子刘霞的银行账户接收和支取过境外匯款（外币）。

3、中国联合网络通信有限公司北京市分公司出具的《关于协助对相关数据进行调查的復函》证明︰刘晓波使用的ABSL账号，有上网记录。

4、证人张祖樺的证言证明︰他与刘晓波于2008年年底共同制作完成了《零八宪章》，他也征集了签名，后刘晓波将《零八宪章》发表在境外网站。

5、证人何永勤的证言证明︰2008年12月初，他收到刘晓波发的《零八宪章》的电子邮件，刘晓波让他看后签名，他看后以电子邮件形式回復刘晓波，表示同意签名。

6、证人赵世英的证言证明︰2008年10月份，刘晓波通过网络向他传送了宪章，并征求他的修改意见，让他寻找别人签名，他在一次聚会上拿出宪章给聚会的十多人传看，有四人表示愿签名。刘晓波还通过网络让他到广州征集签名，他到广州征集了五人签名。

7、证人姚博的证言证明︰2008年10月份，刘晓波在一次与他见面时，跟他说了宪章的事，他同意在宪章后签名。

8、证人周舵的证言证明︰2008年11月份的一天，刘晓波到他家给他看了《零八宪章》的文稿，让他帮助修改。刘晓波走后他看了文稿，但没修改。当时没谈签名的事，可后来在网上看到宪章时有他的签名。

9、证人范春三的证言证明︰2008年11月底，他和刘晓波等人一起吃饭时，刘晓波拿出《零八宪章》给他看了，刘晓波问他是否签名，他同意签名。他知道刘晓波在境外的“博讯”、“独立中文笔会”等网站上发表文章，也在网上看到过，刘晓波写的文章内容都是时政评论类的。

10、证人徐君亮、智效民、滕彪的证言证明︰2008年11月至12月间，他们的电子邮箱先后接收到电子邮件《零八宪章》，不知是谁发给他们的，他们分别签名后将《零八宪章》发回了原邮箱。

11、证人王仲夏的证人证言证明︰2008年12月份，他在网上看到了《零八宪章》，他认同文章内容签了名。后他印制了一些《零八宪章》的文化衫，想自己穿和送给别人穿，宣传《零八宪章》。

12、公安机关出具的《搜查笔录》及物证照片证明︰2008年12月8日，公安机关在见证人的见证下，对刘晓波的居住地北京市海淀区七贤村中国银行 宿舍10号楼1单元502号进行了搜查，发现并扣压了刘晓波撰写并发送文章到互联网上的工具二台笔记本电脑、一台台式电脑和一份《零八宪章》（征求意见 稿）的打印件。

13、北京市网络行业协会电子数据司法鉴定中心出具的《司法鉴定意见书》证明︰2008年12月13日对搜查起获的刘晓波的三台电脑内存储的数据进 行了电子数据司法鉴定，鉴定中发现、提取到电子文本《中共的独裁爱国主义》、《难道中国人只配接受“党主民主”》、《通过改变社会来改变政权》、《多面的 中共独裁》、《独裁崛起对世界民主化的负面效应》、《对黑窑童奴案的继续追问》和《零八宪章》。

在电脑中的SKYPE聊天软件记录信息中，发现、提取该软件自2008年11月至12月8日间多次发送《零八宪章》及其“征求意见文本”的记录。

14、公安机关出具的现场勘验、检查笔录及工作说明证明︰

（1）2008年12月19日至2008年12月23日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章 《刘晓波︰中共的独裁爱国主义》，该文章存在于域名為epochtimes.com（大纪元）的网站，该网站服务器位于境外。文章显示发布时间為2005 年10月4日。该文章截止至2008年12月23日，在互联网上存在登载或转载该文章的网页链接共计5个。

（2）2008年12月19日至2009年8月3日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章《刘晓波︰难道中国人只配接受“党主民主”》， 该文章存在于域名為epochtimes.com（大纪元）和域名為http://www.obseruechina.net/（观察）的网站，网站服务器均位于境外，文章显示发布时间為2006年1月5日和2006年1月6日。该文章截止至2008年12月23日，在互联网上共存在登载或转载该文章的网页链接共计5个，总点击率402次。

（3）、2008年12月20日至2009年8月3日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章《刘晓波︰通过改变社会来改变政权》， 该文章存在于域名為epochtimes.com（大纪元）和域名為http://www.obseruechina.net/（观察）的网站，网站服务器均位于境外，文章显示发布时间為2006年2月26日和2006年2月27日。该文章截止至2008年12月23日，在互联网上存在登载或转载文章的网页链接共计5个，总点击率748次。

（4）2008年12月20日至2009年8月3日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章《刘晓波︰多面的中共独裁》， 该文章存在于域名為http://www.secretchina.com/（看中国）和域名為http://www.obseruechina.net/（观察）的网站，网站服务器均位于境外，文章显示发布时间為2006年3月13日。该文章截止至2008年12月23日，在互联网上存在登载或转载文章的网页链接共计6个，总点击率512次。

（5）2008年12月20日至2009年8月3日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章《刘晓波︰独裁崛起对世界民主化的负面效应》， 该文章存在于域名為http://www.secretchina.com/（看中国）的网站，网站服务器位于境外，文章显示发布时间為2006年5月7日。该文章截止至2008年12月23日，在互联网上存在登载或转载该文章的网页链接共计7个，总点击率57次。

（6）2008年12月20日至2009年8月3日，北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了暑名“刘晓波”的文章《刘晓波︰对黑窑童奴案的继续追问》， 该文章存在于域名為http://www.minzhuzhongguo.org/（民主中国）和域名為http://www.renyurenquan.org/（人与人权）的网站，网站服务器均位于境外，文章显示发布时间為2007年8月1日。该文章截止至2008年12月23日，在互联网上存在登载或转载文章的网页链接共计8个，总点击率488次。

（7）2008年12月11日北京市公安局公共信息网络安全监察处一大队，在互联网上发现并下载了标题為《零八宪章》的文章， 该文章存在于域名為http://www.chinesepen.org/（独立中文笔会）的网站，该网站服务器位于境外，显示网络发布时间為2008年12月9日，作者署名為公民群体。同日在域名為boxun.com（博讯）和域名為http://www.minzhuzhongguo.org/（民 主中国）的网站，发现并下载了标题為《中国各界人士联合发布》，网站服务器均位于境外，文章显示发布时间為2008年12月8日 和2008年12月9日。上述文章截止至2008年12月12日，在互联网上存在登载或转载该文章的网页链接共计33个，其中境外网站19篇，总点击率 5154次，回復158篇。2009年12月9日，在域名為http://www.2008xianzhang.info/（零八宪章）的互联网站发现该网站首页显示截止至2009年12月9日，《零八宪章》签名共计10390人。

（8）、2009年8月14日北京市公安局公共信息网络安全监察处对刘晓波使用的电子邮件进行了核查，经查，刘晓波使用的邮箱属境外，通过密码登录邮箱中核实，邮箱发件箱中最早发件时间為2008-11-25，发送的邮件中有30封涉及发送《零八宪章》。

15、刘晓波签字确认的文章证明︰刘晓波对公安机关网络监管部门下载、保存的文章《刘晓波︰中共的独裁爱国主义》、《刘晓波︰难道中国人只配接受 “党主民主”》、《 刘晓波︰通过改变社会来改变政权》、《刘晓波︰多面的中共独裁》、《刘晓波︰独裁崛起对世界民主化的负面效应》、《刘晓波︰对黑窑童奴案的继续追问》、 《零八宪章》及从其电脑中提取的电子文本《中共的独裁爱国主义》、《难道中国人只配接受“党主民主”》、《通过改变社会来改变政权》、《多面的中共独 裁》、《独裁崛起对世界民主化的负面效应》、《对黑窑童奴案的继续追问》进行了辨认，刘晓波确认辨论的文章是其撰写并发布到互联网上的文章。刘晓波辨论并 签字确认的文章，有上述事实认定的煽动性言论。

16、被告人刘晓波的供诉证明︰刘晓波供认其使用电脑撰写上述文章并发布在互联网站上，刘晓波的供述与上述证据可相互印证。

17、公安机关出具的到案经过证明︰北京市公安局于2008年12月8日晚，到刘晓波的住处北京市海淀区七贤村中国银行宿舍10号楼1单元502号将刘晓波抓获。

18、原北京市中级人民法院（1990）中刑字第2373号《刑事判决书》、北京市人民政府劳动教养管理委员会（96）京劳省字第3400号《劳动 教养决定书》证明︰刘晓波于1991年1月26日因犯反革命宣传煽动罪被免予刑事处分；1996年9月26日因扰乱社会秩序被处劳动教养三年。

19、公安机关出具的身份证明材料证明了被告人刘晓波的姓名、住址等身份情况。

本院认為，被告人刘晓波以推翻我国人民民主专政的国家政权和社会主义制度為目的，利用互联网传递信息快、传播范围广、社会影响大、公眾关注度高的特 点，采用撰写并在互联网上发布文章的方式，诽谤并煽动他人推翻我国国家政权和社会主义制度，其行為已构成煽动颠覆国家政权罪，且犯罪时间长，主观恶性大， 发布的文章被广為链接、转载、瀏览，影响恶劣，属罪行重大的犯罪分子，依法应予从严惩处。北京市人民检察院第一分院指控被告人刘晓波犯煽动颠覆国家政权罪 的事实清楚、证据确实、充分，指控罪名成立。对于被告人刘晓波在法庭审理中提出的辩解及其辩护人发表的辩护意见，经查，本案庭审查明的事实和证据，已充分 证明刘晓波利用互联网的传媒特点，以在互联网上发表诽谤性文章的方式，实施煽动颠覆我国国家政权和社会制度的行為，刘晓波的行為显已超出言论自由的范畴， 构成犯罪。故刘晓波的上述辩护及其辩护人发表的辩护意见均不能成立，本院不予采纳。根据被告人刘晓波犯罪的事实、性质、情节和对于社会的危害程度，本院依 照《中华人民共和国刑法》第一百零五条第二款、第五十五条第一款、第五十六条第一款、第六十四条之规定，判决如下︰

一、 被告人刘晓波犯煽动颠覆国家政权罪，判处有期徒刑十一年，剥夺政治权利二年。

（刑期从判决执行之日起计算，判决执行以前先行羈押的，羈押一日折抵刑期一日，即自2009年6月23日起至2020年6月21日止。）

二、 随案移送的刘晓波犯罪所用物品予以没收（请担负后）。

如不服本判决，可在接到本判决书的第二日起十日内，通过本院或直接向北京市高级人民法院提出上述。书面上述的应提交上述状正本一份，副本二份。

审判长贾连春代理审判员郑文伟翟长璽

二零零九年十二月二十五日

书记员顾昕

扣押物品处理清单

先烈物品予以没收︰

1、 笔记本电脑（IBM牌T43型）1台

2、 笔记本电脑（联想牌朝阳700Cfe）1台

3、 台式电脑（联想牌家悦型）1台

《零八宪章》征求意见稿（随案卷封存）7页

 

** This picture is dedicated to all my book club members♥♥ in flickr and non flickr members ;* i love you guys walla ;* ♥♥♥♥ !!

haha and this book is dedicated to m.s xP awanah i don't want to get married 3gb ma she read this book ;p a9lan it was boring shway o:) !! bs yalla admit it you learned stuff ;p

walla reading is fun =D♥♥ !!

walla girls your the best thing that happened in my life i love you loads ;*

 

* Thanks COCO for helping in choosing the picture luvich ;* *♥♥ !!

 

*

Life is an opportunity, benefit from it.

Life is beauty, admire it.

Life is bliss, taste it.

Life is a dream, realize it.

Life is a challenge, meet it.

Life is a duty, complete it.

Life is a game, play it.

Life is a promise, fulfill it.

Life is sorrow, overcome it.

Life is a song, sing it.

Life is a struggle, accept it.

Life is a tragedy, confront it.

Life is an adventure, dare it.

Life is luck, make it.

Life is too precious, do not destroy it.

Life is life, fight for it.

Mother Teresa

 

T&E: me

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

 

All Rights Reserved to RoO© 2010

fitzgibbons

 

LES BOURDAINES Seignosse, France (Friday, June 3, 2011) – Sally Fitzgibbons (Gerroa NSW, AUS) 20, today won the Asp 6-Star Swatch Girls Pro France in an enthralling final over Sage Erickson (CA, USA) 20, in solid 4ft peaks at Les Bourdaines in front of hundreds of spectators lining the shoreline. The Swatch Girls Pro Junior France also commenced today running through to decide the final in 16 athletes in the race for this year’s Swatch Girls Pro Junior France title.

 

Fitzgibbons, after surviving a thrilling semi-final dual with Courtney Conlogue (Santa Ana CA, USA) 18, continued with a dominating display of critical, committed backhand surfing in the 35-minute final to take an early lead which she controlled through to the siren.

 

“I am really excited to get the win here with everyone surfing so well. It was super challenging with the conditions so to come out on top I am really happy. It is a great confidence boost and I came here for a little holiday but to get the win was a bonus for sure.”

 

Fitzgibbons, who continues in the race for this year’s Asp Women’s World title sitting currently in second position, showed extraordinary wave selection skills choosing the larger peeling lefts to build on her scores to end with a combined two-wave heat total of 16.00 out of 20, the highest of the event. A total which reflected her attacking surfing in the tough conditions and the heavy Les Bourdaines shorebreak.

 

“The waves were great and we held off until this afternoon with the high tide so it was a good way to finish off. The last section is so challenging so I made sure to go harder on the first couple of sections. I am stoked with the scores and to make it through to the podium.”

 

With her runner-up finish Sage Erickson solidified her position on the Women’s Star Tour rankings and has taken a giant step to securing a spot on the elite 2012 Asp Women’s World Tour. The ever smiling natural-footer worked through the final building on her total and looking for a way of putting the pressure back onto her opponent.

 

“In each contest I am striving to get on the Women’s World Tour and I think it is a dream like every other surfer has to get on that tour. I have definitely been trying a lot harder to improve my surfing and it seems to be falling into place. I am really excited and I am taking it contest by contest and heat by heat.”

 

Erickson has taken the Swatch Girls Pro France as a stepping stone towards her ultimate goal and the chance to come up against the best female surfers in the world has shown the young Californian what is needed to make it amongst the world’s best.

 

“Surfing against Sally I am taking it as an experience and a learning experience but of course I would have liked to win. Taking in what I did right and what went wrong so hopefully I can come back next year and continue.”

 

Sarah Baum (Durban, ZAF) 17, finished equal third to claim her best Star event result of the season with some outstanding heat performances. Baum had a great Quarter-final battle ousting Women’s elite tour member Alana Blanchard (HAW). With this result Baum will now head to the following event in Portugal with much added confidence.

 

“I am super stoked with a third here. I didn’t expect to get this far in the event and last year I made it to the Round of 12 and I am really pleased to beat that. It is my best result for sure and all the girls are ripping and it is a great feeling to be part of it. I am heading down to Estoril on Tuesday and I am now looking towards that contest.”

 

Courtney Conlogue (Santa Ana CA, USA) 18, finished equal third after an incredible semi-final bout against Fitzgibbons which came down to the wire. Conlogue lead early after a combination of backhand hooks and floater to have her opponent on the ropes. With less than one minute remaining without priority Fitzgibbon paddled into the bomb wave of the heat to claim an 8.50 out of 10 and a narrow victory.

 

“Definitely in this contest Sally is one of the toughest competitors,” began Conlogue. “She and I compete against each other all the time and it is either one or the other but she got my number today. I will see how it goes in the next one but here she surfed very well so it was not a bad battle to lose.”

 

The Swatch Girls Pro Junior France commenced today with two rounds of explosive surfing put on by the finest under-21 athletes with Sarah Mason (Gisbourne, NZL) 16, leading the charge with an incredible display of backhand surfing to claim the single highest wave score of both events, a near perfect 9.50 out of 10.

 

“It was really cool going out there with these girls because they are at the top and it was good heat and I am glad to win it. The wave I paddled into I knew it was going to be a good one straight away. I surfed it the best I could and I made sure I finished it to get that score.”

 

Mason, like many other Pro Junior competitors, impressed in the Swatch Girls Pro France eventually finishing equal 25th. Her committed surfing highlighted her as a future performer at the highest level.

 

“I love surfing in the Star events because it gives you a lot of confidence when you go into the pro juniors and so it is a very good experience to do the Star contests as well.”

 

Marie Dejean (Sables D’Olonnes, FRA) 19, competing in her first Pro Junior of the season, advanced comfortably to Round Three in a low scoring tussle ahead of Bianca Buitendag (ZAF). Performing rapid snaps in the critical part of a long right, Dejean was rewarded for her patience waiting for a quality wave.

 

“At the start there were no waves and I was waiting for a good one and eventually it came and I caught it. It is really cool to have so many French girls in the event and to not feel like a stranger and be in your own country. We are French and in France and we are here to represent our country and I think we are doing a good job.”

 

Phillipa Anderson (New Castle, AUS) 19, was another standout in the Swatch Girls Pro Junior France with her forehand attack on the long peeling low-tide rights. Anderson smashed out a series of hacks to claim a 9.40 out of 10 and advance to the final 16 surfers.

 

“I hadn’t actually heard the score but at the end of the wave I knew it was a good ride. I took off and it was a bit smaller and then it just ran along the bank and I did a few solid turns and finished off with a good landing. This is my first year here so I am enjoying myself and just trying to learn and have a good time.”

 

Surfers competing at the Swatch Girls Pro France are out to gain the valuable points on offer in an attempt to either maintain themselves on the elite Asp Woman’s World Tour or possibly qualify for the 2012 Asp Woman’s World Tour. Meanwhile Europe’s finest under-21 athletes will face some of the world’s best up-and-comers in the Swatch Girls Pro Junior France in their attempt to qualify for the Asp World Junior Series which starts October 3, in Bali, Indonesia.

 

For all results, videos, daily highlights, photos and news log-on to www.swatchgirlspro or www.aspeurope.com

 

Swatch Girls Pro France Final Result

Sally Fitzgibbons (AUS) 16.00 Def. Sage Erickson (USA) 9.70

 

Swatch Girls Pro France Semi-Final Results

Heat 1: Sally Fitzgibbons (AUS) 15.67 Def. Courtney Conlogue (USA) 15.00

Heat 2: Sage Erickson (USA) 10.77 Def. Sarah Baum (ZAF) 4.67

 

Swatch Girls Pro France Quarter-Final Results

Heat 1: Courtney Conlogue (USA) 10.25 Def. Justine Dupont (FRA) 7.15

Heat 2: Sally Fitzgibbons (AUS) 12.00 Def. Paige Hareb (NZL) 8.90

Heat 3: Sage Erickson (USA) 8.00 Def. Suelen Naraisa (BRA) 7.20

Heat 4: Sarah Baum (ZAF) 14.25 Def. Alana Blanchard (HAW) 8.40

 

Swatch Girls Pro France Round Five Results

Heat 1: Courtney Conlogue (USA) 14.90, Sally Fitzgibbons (AUS) 11.10, Cannelle Bulard (REU) 8.75

Heat 2: Paige Hareb (NZL) 11.75, Justine Dupont (FRA) 10.70, Georgia Fish (AUS) 7.90

Heat 3: Sage Erickson (USA) 10.00, Alana Blanchard (HAW) 8.35, Stephanie Gilmore (AUS) 5.60

Heat 4: Sarah Baum (ZAF) 11.90, Suelen Naraisa (BRA) 8.75, Dimity Stoyle (AUS) 4.65

 

Upcoming Swatch Girls Pro Junior France Round Three Matchups

Heat 1: Sarah Mason (NZL), Camille Davila (FRA), Marie Dejean (FRA), Maud Le Car (FRA)

Heat 2: Phillipa Anderson (AUS), Justine Dupont (FRA), Lakey Peterson (USA), Bianca Buitendag (ZAF)

Heat 3: Felicity Palmateer (AUS), Leticia Canales (EUK), Georgia Fish (AUS), Joanne Defay (FRA)

Heat 4: Nao Omura (JPN), Barbara Segatto (BRA), Dimity Stoyle (AUS), Ana Morau (FRA)

 

Swatch Girls Pro Junior France Round Two Results

Heat 1: Sarah Mason (NZL) 14.50, Justine Dupont (FRA) 12.90, Nage Melamed (HAW) 10.00, Meah Collins (USA) 3.65

Heat 2: Marie Dejean (FRA) 10.40, Bianca Buitendag (ZAF) 7.90, Valeria Sole (PER) 7.00, Marion Bouzigues (FRA) 3.05

Heat 3: Phillipa Anderson (AUS) 9.00, Camille Davila (FRA) 5.45, Joanna Giansanti (FRA) 4.75, Maria Abecasis (PRT) 4.35

Heat 4: Lakey Peterson (USA) 16.50, Maud Le Car (FRA) 8.95, Fanny Brice (FRA) 7.75

Heat 5: Felicity Palmateer (AUS) 11.25, Barbara Segatto (BRA) 6.40, Cannelle Bulard (REU) 6.13, Carina Duarte (PRT) 5.70

Heat 6: Georgia Fish (AUS) 10.50, Ana Morau (FRA) 6.70, Josephine Costes (FRA) 5.20, Ariane Torres (ESP) 3.00

Heat 7: Nao Omura (JPN) 7.00, Loiola Canales (EUK) 4.15, Leticia Canales (EUK) 3.60, Faye Zoetmulder (ZAF) 3.40

Heat 8: Dimity Stoyle (AUS) 10.25, Joanne Defay (FRA) 7.90, Lucia Martino (ESP) 4.00, Ainara Aymat (EUK) 2.35

 

Swatch Girls Pro Junior France Round One Results

Heat 1: Sarah Mason (NZL) 15.75, Bianca Buitendag (ZAF) 9.35, Delia Delanne (FRA) 2.30

Heat 2: Valeria Sole (PER) 9.25, Meah Collins (USA) 8.50, Erika Franco (ESP) 8.35, Lucie Milochau (FRA) 5.90

Heat 3: Maria Abecasis (PRT) 10.50, Maud Le Car (FRA) 10.00, Freya Prumm (AUS) 7.00, Kaleigh Gilchrist (USA) 3.40

Heat 4: Lakey Peterson (USA) 15.25, Phillipa Anderson (AUS) 13.95, Tanika Hoffman (ZAF) 6.85, Keshia Seelow Eyre (PRT) 5.15

Heat 5: Felicity Palmateer (AUS) 8.00, Ariane Torres (ESP) 2.25

Heat 6: Georgia Fish (AUS) 11.50, Barbara Segatto (BRA) 8.70, Marie Mitsuko Bochaton (FRA) 7.00, Yolanda Aneiros (ESP) 3.10

Heat 7: Faye Zoetmulder (ZAF) 10.85, Ainara Aymat (EUK) 6.10, Shelby Detmers (USA) 6.00, Virginia Giesen (DEU) 3.95

Heat 8: Dimity Stoyle (AUS) 11.80, Nao Omura (JPN) 8.80, Rosa Thompson (NZL) 7.65, Matilda Gomez (FRA) 5.10

 

Photos Aquashot / ASPEurope - Swatch

conlogue

 

LES BOURDAINES Seignosse, France (Friday, June 3, 2011) – Sally Fitzgibbons (Gerroa NSW, AUS) 20, today won the Asp 6-Star Swatch Girls Pro France in an enthralling final over Sage Erickson (CA, USA) 20, in solid 4ft peaks at Les Bourdaines in front of hundreds of spectators lining the shoreline. The Swatch Girls Pro Junior France also commenced today running through to decide the final in 16 athletes in the race for this year’s Swatch Girls Pro Junior France title.

 

Fitzgibbons, after surviving a thrilling semi-final dual with Courtney Conlogue (Santa Ana CA, USA) 18, continued with a dominating display of critical, committed backhand surfing in the 35-minute final to take an early lead which she controlled through to the siren.

 

“I am really excited to get the win here with everyone surfing so well. It was super challenging with the conditions so to come out on top I am really happy. It is a great confidence boost and I came here for a little holiday but to get the win was a bonus for sure.”

 

Fitzgibbons, who continues in the race for this year’s Asp Women’s World title sitting currently in second position, showed extraordinary wave selection skills choosing the larger peeling lefts to build on her scores to end with a combined two-wave heat total of 16.00 out of 20, the highest of the event. A total which reflected her attacking surfing in the tough conditions and the heavy Les Bourdaines shorebreak.

 

“The waves were great and we held off until this afternoon with the high tide so it was a good way to finish off. The last section is so challenging so I made sure to go harder on the first couple of sections. I am stoked with the scores and to make it through to the podium.”

 

With her runner-up finish Sage Erickson solidified her position on the Women’s Star Tour rankings and has taken a giant step to securing a spot on the elite 2012 Asp Women’s World Tour. The ever smiling natural-footer worked through the final building on her total and looking for a way of putting the pressure back onto her opponent.

 

“In each contest I am striving to get on the Women’s World Tour and I think it is a dream like every other surfer has to get on that tour. I have definitely been trying a lot harder to improve my surfing and it seems to be falling into place. I am really excited and I am taking it contest by contest and heat by heat.”

 

Erickson has taken the Swatch Girls Pro France as a stepping stone towards her ultimate goal and the chance to come up against the best female surfers in the world has shown the young Californian what is needed to make it amongst the world’s best.

 

“Surfing against Sally I am taking it as an experience and a learning experience but of course I would have liked to win. Taking in what I did right and what went wrong so hopefully I can come back next year and continue.”

 

Sarah Baum (Durban, ZAF) 17, finished equal third to claim her best Star event result of the season with some outstanding heat performances. Baum had a great Quarter-final battle ousting Women’s elite tour member Alana Blanchard (HAW). With this result Baum will now head to the following event in Portugal with much added confidence.

 

“I am super stoked with a third here. I didn’t expect to get this far in the event and last year I made it to the Round of 12 and I am really pleased to beat that. It is my best result for sure and all the girls are ripping and it is a great feeling to be part of it. I am heading down to Estoril on Tuesday and I am now looking towards that contest.”

 

Courtney Conlogue (Santa Ana CA, USA) 18, finished equal third after an incredible semi-final bout against Fitzgibbons which came down to the wire. Conlogue lead early after a combination of backhand hooks and floater to have her opponent on the ropes. With less than one minute remaining without priority Fitzgibbon paddled into the bomb wave of the heat to claim an 8.50 out of 10 and a narrow victory.

 

“Definitely in this contest Sally is one of the toughest competitors,” began Conlogue. “She and I compete against each other all the time and it is either one or the other but she got my number today. I will see how it goes in the next one but here she surfed very well so it was not a bad battle to lose.”

 

The Swatch Girls Pro Junior France commenced today with two rounds of explosive surfing put on by the finest under-21 athletes with Sarah Mason (Gisbourne, NZL) 16, leading the charge with an incredible display of backhand surfing to claim the single highest wave score of both events, a near perfect 9.50 out of 10.

 

“It was really cool going out there with these girls because they are at the top and it was good heat and I am glad to win it. The wave I paddled into I knew it was going to be a good one straight away. I surfed it the best I could and I made sure I finished it to get that score.”

 

Mason, like many other Pro Junior competitors, impressed in the Swatch Girls Pro France eventually finishing equal 25th. Her committed surfing highlighted her as a future performer at the highest level.

 

“I love surfing in the Star events because it gives you a lot of confidence when you go into the pro juniors and so it is a very good experience to do the Star contests as well.”

 

Marie Dejean (Sables D’Olonnes, FRA) 19, competing in her first Pro Junior of the season, advanced comfortably to Round Three in a low scoring tussle ahead of Bianca Buitendag (ZAF). Performing rapid snaps in the critical part of a long right, Dejean was rewarded for her patience waiting for a quality wave.

 

“At the start there were no waves and I was waiting for a good one and eventually it came and I caught it. It is really cool to have so many French girls in the event and to not feel like a stranger and be in your own country. We are French and in France and we are here to represent our country and I think we are doing a good job.”

 

Phillipa Anderson (New Castle, AUS) 19, was another standout in the Swatch Girls Pro Junior France with her forehand attack on the long peeling low-tide rights. Anderson smashed out a series of hacks to claim a 9.40 out of 10 and advance to the final 16 surfers.

 

“I hadn’t actually heard the score but at the end of the wave I knew it was a good ride. I took off and it was a bit smaller and then it just ran along the bank and I did a few solid turns and finished off with a good landing. This is my first year here so I am enjoying myself and just trying to learn and have a good time.”

 

Surfers competing at the Swatch Girls Pro France are out to gain the valuable points on offer in an attempt to either maintain themselves on the elite Asp Woman’s World Tour or possibly qualify for the 2012 Asp Woman’s World Tour. Meanwhile Europe’s finest under-21 athletes will face some of the world’s best up-and-comers in the Swatch Girls Pro Junior France in their attempt to qualify for the Asp World Junior Series which starts October 3, in Bali, Indonesia.

 

For all results, videos, daily highlights, photos and news log-on to www.swatchgirlspro or www.aspeurope.com

 

Swatch Girls Pro France Final Result

Sally Fitzgibbons (AUS) 16.00 Def. Sage Erickson (USA) 9.70

 

Swatch Girls Pro France Semi-Final Results

Heat 1: Sally Fitzgibbons (AUS) 15.67 Def. Courtney Conlogue (USA) 15.00

Heat 2: Sage Erickson (USA) 10.77 Def. Sarah Baum (ZAF) 4.67

 

Swatch Girls Pro France Quarter-Final Results

Heat 1: Courtney Conlogue (USA) 10.25 Def. Justine Dupont (FRA) 7.15

Heat 2: Sally Fitzgibbons (AUS) 12.00 Def. Paige Hareb (NZL) 8.90

Heat 3: Sage Erickson (USA) 8.00 Def. Suelen Naraisa (BRA) 7.20

Heat 4: Sarah Baum (ZAF) 14.25 Def. Alana Blanchard (HAW) 8.40

 

Swatch Girls Pro France Round Five Results

Heat 1: Courtney Conlogue (USA) 14.90, Sally Fitzgibbons (AUS) 11.10, Cannelle Bulard (REU) 8.75

Heat 2: Paige Hareb (NZL) 11.75, Justine Dupont (FRA) 10.70, Georgia Fish (AUS) 7.90

Heat 3: Sage Erickson (USA) 10.00, Alana Blanchard (HAW) 8.35, Stephanie Gilmore (AUS) 5.60

Heat 4: Sarah Baum (ZAF) 11.90, Suelen Naraisa (BRA) 8.75, Dimity Stoyle (AUS) 4.65

 

Upcoming Swatch Girls Pro Junior France Round Three Matchups

Heat 1: Sarah Mason (NZL), Camille Davila (FRA), Marie Dejean (FRA), Maud Le Car (FRA)

Heat 2: Phillipa Anderson (AUS), Justine Dupont (FRA), Lakey Peterson (USA), Bianca Buitendag (ZAF)

Heat 3: Felicity Palmateer (AUS), Leticia Canales (EUK), Georgia Fish (AUS), Joanne Defay (FRA)

Heat 4: Nao Omura (JPN), Barbara Segatto (BRA), Dimity Stoyle (AUS), Ana Morau (FRA)

 

Swatch Girls Pro Junior France Round Two Results

Heat 1: Sarah Mason (NZL) 14.50, Justine Dupont (FRA) 12.90, Nage Melamed (HAW) 10.00, Meah Collins (USA) 3.65

Heat 2: Marie Dejean (FRA) 10.40, Bianca Buitendag (ZAF) 7.90, Valeria Sole (PER) 7.00, Marion Bouzigues (FRA) 3.05

Heat 3: Phillipa Anderson (AUS) 9.00, Camille Davila (FRA) 5.45, Joanna Giansanti (FRA) 4.75, Maria Abecasis (PRT) 4.35

Heat 4: Lakey Peterson (USA) 16.50, Maud Le Car (FRA) 8.95, Fanny Brice (FRA) 7.75

Heat 5: Felicity Palmateer (AUS) 11.25, Barbara Segatto (BRA) 6.40, Cannelle Bulard (REU) 6.13, Carina Duarte (PRT) 5.70

Heat 6: Georgia Fish (AUS) 10.50, Ana Morau (FRA) 6.70, Josephine Costes (FRA) 5.20, Ariane Torres (ESP) 3.00

Heat 7: Nao Omura (JPN) 7.00, Loiola Canales (EUK) 4.15, Leticia Canales (EUK) 3.60, Faye Zoetmulder (ZAF) 3.40

Heat 8: Dimity Stoyle (AUS) 10.25, Joanne Defay (FRA) 7.90, Lucia Martino (ESP) 4.00, Ainara Aymat (EUK) 2.35

 

Swatch Girls Pro Junior France Round One Results

Heat 1: Sarah Mason (NZL) 15.75, Bianca Buitendag (ZAF) 9.35, Delia Delanne (FRA) 2.30

Heat 2: Valeria Sole (PER) 9.25, Meah Collins (USA) 8.50, Erika Franco (ESP) 8.35, Lucie Milochau (FRA) 5.90

Heat 3: Maria Abecasis (PRT) 10.50, Maud Le Car (FRA) 10.00, Freya Prumm (AUS) 7.00, Kaleigh Gilchrist (USA) 3.40

Heat 4: Lakey Peterson (USA) 15.25, Phillipa Anderson (AUS) 13.95, Tanika Hoffman (ZAF) 6.85, Keshia Seelow Eyre (PRT) 5.15

Heat 5: Felicity Palmateer (AUS) 8.00, Ariane Torres (ESP) 2.25

Heat 6: Georgia Fish (AUS) 11.50, Barbara Segatto (BRA) 8.70, Marie Mitsuko Bochaton (FRA) 7.00, Yolanda Aneiros (ESP) 3.10

Heat 7: Faye Zoetmulder (ZAF) 10.85, Ainara Aymat (EUK) 6.10, Shelby Detmers (USA) 6.00, Virginia Giesen (DEU) 3.95

Heat 8: Dimity Stoyle (AUS) 11.80, Nao Omura (JPN) 8.80, Rosa Thompson (NZL) 7.65, Matilda Gomez (FRA) 5.10

 

Photos Aquashot / ASPEurope - Swatch

Honeywell is committed to developing cutting edge technologies and products for its commercial, defense and business aviation products, so they invested in a new Boeing 757 aircraft test platform for developing new engines and APUs, avionics, flight controls and radar technologies. By utilizing a 757 especially configured as a flying testbed, Honeywell is flight testing a tool chest of new technologies for future use and retrofit opportunities to better serve their global customers.

 

1983 - Delivered to Eastern Airlines (N504EA)

 

1991 - Withdrawn from use and stored at McCarran Field, Las Vegas, Nevada

 

1994 - Bought by Airfleet Credit Corporation

 

1995 - Leased to Airtours

 

1995 - Registered to Airtours International (G-JALC)

 

1997 - During climb after take-off from London/Gatwick the left main gear hydraulic downlock hose failed and the left system fluid was lost. The aircraft returned to the airport for an overweight landing. An inadequate briefing was conducted for the approach, and on touchdown the left dump spoilers did not deploy automatically and were not manually deployed. Inadequate rudder was applied to keep the aircraft straight on the runway, and it veered off the right side onto the grass. After stopping smoke was seen from the left main wheels (hydraulic fluid deposited on brake units). The aircraft was evacuated, on board nine crew and 184 passengers.

 

1999 - Aborted take-off at Glasgow while operating flight AIH975 to Tenerife due to engine problems, towed back to stand for investigation while the brakes cooled off.

 

2005 - Registered to Parkhead Leasing & Sales Ltd.

 

2005 - Bought by Honeywell International Inc. (N757HW)

 

2008 - Arrived in Phoenix with red cheatline and small 'Honeywell' titles

 

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Remarks With Canadian Foreign Minister Cannon

 

Hillary Rodham Clinton

Secretary of State

Niagara Falls, Ontario, Canada

 

13 June, 2009

 

FOREIGN MINISTER CANNON: Canada and the United States have committed this morning to amending the Great Lakes Water Quality Agreement. This is important for both nations. These inland waters are the largest system of fresh water in the world, a foundation for billions of dollars in trade, shipping, agriculture, recreation, of course, and other sectors. The Government of Canada has taken significant efforts in the past three years to protect the Great Lakes, and today, this joint stewardship of the environment represents a cornerstone of the Canada-United States relationship. This aspect of our long history of collaboration will remain strong as we begin a second century of jointly managing our shared waters. The agreement has been a model of international cooperation and has achieved numerous successes.

 

However, as you know, the Great Lakes are still at risk and need more to be done. So we will be doing that together.

 

The Secretary of State and I also discussed the global economic downturn and the risks of protectionism, cooperation in the Americas, and Afghanistan, as well as Pakistan. Our country’s prosperity and security are inseparable from those of the United States. Americans, as you know, are our closest neighbors, allies, and trading partners.

 

(Via interpreter) Every day, there is trade to a value of $2 billion that cross our common border from Canada. And Canada is the first export market for 35 of 50 of the American states.

 

People are worried by a rising tide of protectionism developing in the United States in various circles, and our government is very concerned, in particular, about the negative impacts of Buy America legislation being felt on Canadian businesses. Now, Canada’s and the United State’s shared history demonstrated we can do great things. When we work together, we are able to, of course, serve our mutual interests. Now, this is crucial as we are engaged in emerging from this crisis, and we want to be able to emerge from this crisis stronger, better, and, of course, in a more prosperous manner.

 

Thank you. Merci.

 

SECRETARY CLINTON: Thank you very much, Minister Cannon.

 

I’ve had a delightful morning here, and I want to thank my Canadian hosts, especially Foreign Minister Cannon, the members of the International Joint Commission, and the many distinguished colleagues from both sides of the border who have made this celebration so memorable.

 

We are celebrating, because the 100th anniversary of the signing of the Boundary Waters Treaty marks a recognition of a ground-breaking agreement, one of the first in the world to recognize the environmental consequences of managing our natural resources, ensuring clean drinking water, protecting the Great Lakes-St. Lawrence River system, the Niagara Falls and Niagara River that are such magnificent treasures. So for me, it’s a particular delight both to have been back in Western New York; many friends from Niagara and Erie counties -- I just am delighted to see them, but also to be here in Canada, because Canada is such a trusted ally, a friend, a valued trading partner and a democratic model for the world.

 

This treaty, which we have celebrated, is not a static document. It’s a living instrument of our cooperation and partnership. It has provided an effective framework for the last 100 years, but now we have to take stock of where we are and how we’re going to be proceeding with confidence and effectiveness into the future. As we look at the strong foundation that this treaty has helped to establish between our countries, it’s truly remarkable: $1.6 billion in goods that flow across the border everyday, supporting millions of jobs; the world’s largest energy-trading relationship. I want to underscore that, because I’m not sure that enough Americans know, Minister Cannon, that you are our number one supplier of energy in the world, and we are grateful for that. We collaborate closely on citizen safety and defense, and, as both the Minister and I have noted, we have soldiers serving side-by-side together in Afghanistan to try to prevent the spread of terrorism and extremism.

 

So our common values are deeply rooted. But we have to work together even more closely. After this morning’s ceremony, the Minister and I had a chance to review some of our other important matters. Obviously, we discussed international and global concerns that we are both deeply engaged in, and we discussed our nation’s plan to revise and update the Great Lakes Water Quality Agreement to protect the Great Lakes Basin for future generations. We reviewed our joint efforts in Afghanistan and elsewhere around the globe. We discussed the challenges in Pakistan, the Middle East, Iran, and elsewhere. We talked about our equal commitment to our own hemisphere, and I’m very grateful for the Canadian Government and the Minister’s particular emphasis on working with us in Haiti, working to strengthen our relationships with our neighbors to the south.

 

We also have been very focused on ensuring that nothing interferes with the trade between our countries. I deeply respect the Minister’s comments and his concerns, but as President Obama said, nothing in our legislation will interfere with our international trade obligations, including with Canada. But we want to take a hard look, and the Minister and I discussed this, as to what more we can do to ensure that the free flow of trade continues. We consider it to be in the interests of both of our countries and our people.

 

So as always, it’s great to be in Canada, and we deeply appreciate our close working relationship the Minister and I have forged over a relatively short period of time, and we look forward to continuing close collaboration and cooperation. Thank you very much.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: We watched closely the enthusiasm and the very vigorous debate and dialogue that occurred in the lead-up to the Iranian elections. We are monitoring the situation as it unfolds in Iran.

 

But we, like the rest of the world, are waiting and watching to see what the Iranian people decide. The United States has refrained from commenting on the election in Iran. We obviously hope that the outcome reflects the genuine will and desire of the Iranian people.

 

FOREIGN MINISTER CANNON: For Canada, on behalf of Canada, Canada is deeply concerned by reports of voting irregularities in the Iranian election. We’re troubled by reports of intimidation of opposition candidate’s offices by security forces. We’ve tasked our embassy officials to – in Tehran to closely monitor the situation, and Canada is calling on Iranian authorities to conduct fair and transparent counting of all ballots.

 

(Via Interpreter) According to (inaudible) irregularities in the Iranian election, we are also deeply concerned with reports according to which there might have been intimidation, intimidation against opposition candidate’s offices, for instance; amongst them would be intimidation by security officials. I therefore asked our people in Tehran and officers in the Canadian embassy to follow the development very closely. And finally, we hope – we hope with a great deal of vigor that the counting of ballots be done transparently and that all the ballots that have been used during this election be indeed counted.

 

QUESTION: Madame Secretary, welcome to Canada.

 

SECRETARY CLINTON: Thank you.

 

QUESTION: Canada’s government and many Canadian businesses have said that our economy and our bilateral relationship is being hurt by the Buy American policy. Secretary Clinton, why is it in there, and if you don’t call it protectionism, what is it? And to Minister Cannon, how deeply is this hurting Canada’s economy and our relationship with the United States?

 

SECRETARY CLINTON: Let me just reiterate that the provision is not being enforced in any way that is inconsistent with our international trade obligations. And we take that very seriously. Obviously, Canada is our number one trading partner. It is a mutually beneficial relationship that we intend to not only nurture, but see grow.

 

And I am well aware of the concerns that there may be elements of the international trade obligations or absences of agreements that should be looked at so that we can promote more procurement and other kinds of trade interactions. And I have assured Minister Cannon that we will take a very close look at that.

 

FOREIGN MINISTER CANNON: Thank you. On – I was able this morning to bring Secretary of State Clinton up-to-date, up-to-speed on the Prime Minister’s visit last week to – with Premier Charest, who, as you know, is the premier responsible for the Council of the Federation. This issue was discussed. As you know, the premiers have agreed to look at the procurement issue as being one of importance. My colleague, Minister Day, as well, did go and travel to the Federation of Canadian Municipalities, so I was able to bring the Secretary of State to – up-to-speed on this issue, and at the same time, get assurances that we would look to find different options to make sure that what we already have built in terms of a solid foundation continue – can continue to flourish and to prevail.

 

So we still have work ahead of us, and we’re looking forward to doing that.

 

(Via interpreter) -- I had the opportunity to indicate to Secretary of State Clinton and bring her up-to-speed on the recent meeting with Premier Charest. Well, as the premiers, members of the Council of the Federation, Premier Charest being the chair, and the commitment from all premiers to look at the whole issue of procurement and public expenditures so that such expenditures be part and parcel of perhaps even an agreement with the Americans.

 

My colleague, Minister Stockwell Day, took the same undertaking with the Canadian Federation of Municipalities. So this enabled me to allude to these events with the Secretary of State, and also enabled me, by the same token, to look at what options might be open to us in upcoming months. As I mentioned a moment ago, there is a very solid basis upon which we can work; indeed, there are other issues to be worked on, but – and that we’ve always been able to reach an agreement with the Americans on a number of topics. I don’t think this impediment is a major one, and we will continue our dialogue.

 

QUESTION: (Off-mike)

 

SECRETARY CLINTON: First, let me say how gratified we were that the United Nations Security Council reached and agreement on a very strong resolution that contains not only new sanctions and the authorization for inspections of ships that may be carrying contraband or weapons of mass destruction or other dangerous technology from North Korea, but that the resolution represented a unified response to the provocative actions that have been taken by the North Koreans over the last several months.

 

This was a tremendous statement on behalf of the world community that North Korea’s pursuit of nuclear weapons and the capacity to deliver those weapons through missiles is not going to be accepted by the neighbors, as well as the greater international community. We intend to work with our partners, including Canada and others, to enforce the provisions of this resolution in a vigorous way, to send a clear message that we intend to do all we can to prevent continued proliferation by the North Koreas.

 

I will add, however, that the North Korean’s continuing provocative actions are deeply regrettable. They have now been denounced by everyone. They have become further isolated, and it is not in the interests of the people of North Korea for that kind of isolation to continue. So the Six-Party Framework, which the North Koreans left, turning their back on the obligations to continue with denuclearization, is still an open opportunity for them to return. And we are going to be consulting closely with our friends and allies, not only in Northeast Asia, but more generally, to determine a way forward in response to further actions.

 

But I think these sanctions and the authorizations included in this resolution give the world community the tools we need to take appropriate action against the North Korean regime.

 

FOREIGN MINISTER CANNON: Canada already, of course, abides by Resolution 1718 that was passed in 2006. And we’ve implemented that resolution and the binding sanctions, of course, that were introduced.

 

We as well are very – and we welcome the additional imposition of – by Resolution 1874. Canada, of course, is very, very pleased that the world community has come together in a united response at the (inaudible) to be able to signal to the international – to North Korea the international community’s determination that their recent conduct is inacceptable. So we’re very pleased by this Security Council resolution, as well.

 

We’re also pleased by the new resolution’s calls upon North Korea to return immediately to the Six-Party Talks and to demand, of course, that these talks that are extremely important in terms of nonproliferation and the use of nuclear weapons get going.

 

(Via interpreter) Canada, of course, is very much abiding by Resolution 1718 that was adopted in 2006, and we are very happy with that recent resolution, adopted by the UN Security Council. Canada will apply with determination all the provisions contained therein. For that matter, we’re delighted to see that the international community has sent a very clear signal to North Korea. And will add, by way of conclusion, that for our part, it’s important that the discussions amongst the six parties resume as quickly as possible, and we’re delighted that this resolution also calls upon the Government of North Korea to go back to the negotiating table, so that we might limit the proliferation of nuclear weapons.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: I’m sorry, and what?

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: First, with respect to our shared border, there is certainly no argument that we each have to take additional security steps, given conditions in the world. I mean, I think we both regret those. We are sorry that we have to respond to them, but nevertheless, that is the reality. And we are doing everything we can in the Obama Administration to listen and work with our Canadian counterparts.

 

There have been several very productive discussions already between our Secretary of the Department of Homeland Security, Janet Napolitano, and her Canadian counterpart. Because we know that we want to maintain this extraordinary relationship that we have with the right amount of security to protect our citizens on both sides, without interfering in the free movement of goods and people that we value so greatly.

 

Sometimes we need to help each other really understand fully the challenges that we are each facing to make sure we achieve that common goal. I would still argue that although we do have law enforcement on our border in greater numbers than we did ten years ago, compared to a border that I know of anywhere, just about, in the world, this is a demilitarized, free, open border with appropriate law enforcement personnel and technology in the interest of protecting our two peoples.

 

So we will work very closely with the Canadian Government, and we will try to solve problems that have arisen between our governments in the past to make sure that we are doing what we need to do with security in a way that does not interfere with all of the other interests that we share.

 

We are both members of the Arctic Council. We, and Canada, with its very extensive presence on the Arctic waters, along with Russia, Norway, and -- Denmark, right? – are the members of the Arctic Council. We want to work closely together. We want to foresee issues and try to resolve them so that they don’t become problems. And we feel, as one of the five nations working with the others, that we have an opportunity here, and we intend to take this very seriously. Obviously, there are questions of sovereignty and jurisdiction that have to be acknowledged and respected, but what we don’t want is for the Arctic to become a free-for-all. If there is going to be greater maritime passageways through the Arctic, if there is going to be more exploration for natural resources, if there are going to be more security issues, I think it’s in the Canadian and the United States’ interests to try to get ahead of those, and try to make sure we know what we’re going to do to resolve them before countries that are not bordering the arctic are making claims, are behaving in ways that will cause us difficulties.

 

FOREIGN MINISTER CANNON: Let me respond by saying at the outset how very pleased I was one of the first initiatives that Secretary of State Clinton took on was to be able to host the Antarctica Joint Arctic Council Meeting in Washington a couple of months ago, which was, I think, a strong indication, once again, of our country’s commitment to not only this border here, but, of course, to our northern border. And what I can say on that is that there are no obstacles. We have been able to manage the issues as it should be between the two neighbors. We, of course, as a country, as well as the United States, Russia, and the other members of the Arctic Council, have agreed to abide by, of course, the United Nations Convention, the Law of the Seas, to go forward and do the mapping. We’ve been able to, as a Canadian Government, assume our responsibilities, assert our responsibilities in terms of sovereignty by our infrastructure programs.

 

So from that perspective, it’s going extraordinarily well, as well as, as Hillary Clinton just mentioned, Peter Van Loan, who, as you know, is our minister responsible for – I was going to say homeland security, but for border crossings and has worked extremely well with the Secretary of State, Secretary Napolitano, over the course of the last several weeks. They’ve established a working relationship, which I feel is something that is extraordinarily good in terms of moving forward. And so I’d say that on that front as well, things are going very, very well.

 

(Via interpreter) Briefly, I would say this: I congratulated Secretary of State Clinton for the initiative she took at the very outset of her mandate, and by convening in Washington a joint meeting between the Arctic Council and the Antarctica Council. At that time, we were able to examine a variety of subjects that arise in the extremities of the globe. And as I mentioned, we were – we have always been able to manage our difficulties in a very positive, healthy manner. That is what exists in the arctic part of our country.

 

We are members of the Arctic Council with three other countries. We are committed into various provisions of the UN Convention on the Law of the Seas. We have also noted, with a great deal of satisfaction and interest, the work that is being done by Minister Peter Van Loan, who is the minister responsible for public safety here in Canada, as well as with the American Secretary for Homeland Security, Mrs. Napolitano, to deal with issues that arise in common to both our countries. In that regard, many steps are being taken. So we’re very happy with the progress that has been made.

 

And I will tell you, by way of conclusion, that the relationship between Canada and the U.S. again continues to shine, and it is a real breath of fresh air and a ray of sunshine for many countries in the world when we want to see how borders should be managed and the relationship between two countries. We are great, great friends.

 

SECRETARY CLINTON: Thank you. Thank you all.

 

FOREIGN MINISTER CANNON: Thank you. Merci.

Photographs taken by Harry Skull Jr.

 

Remarks With Canadian Foreign Minister Cannon

 

Hillary Rodham Clinton

Secretary of State

Niagara Falls, Ontario, Canada

 

13 June, 2009

 

FOREIGN MINISTER CANNON: Canada and the United States have committed this morning to amending the Great Lakes Water Quality Agreement. This is important for both nations. These inland waters are the largest system of fresh water in the world, a foundation for billions of dollars in trade, shipping, agriculture, recreation, of course, and other sectors. The Government of Canada has taken significant efforts in the past three years to protect the Great Lakes, and today, this joint stewardship of the environment represents a cornerstone of the Canada-United States relationship. This aspect of our long history of collaboration will remain strong as we begin a second century of jointly managing our shared waters. The agreement has been a model of international cooperation and has achieved numerous successes.

 

However, as you know, the Great Lakes are still at risk and need more to be done. So we will be doing that together.

 

The Secretary of State and I also discussed the global economic downturn and the risks of protectionism, cooperation in the Americas, and Afghanistan, as well as Pakistan. Our country’s prosperity and security are inseparable from those of the United States. Americans, as you know, are our closest neighbors, allies, and trading partners.

 

(Via interpreter) Every day, there is trade to a value of $2 billion that cross our common border from Canada. And Canada is the first export market for 35 of 50 of the American states.

 

People are worried by a rising tide of protectionism developing in the United States in various circles, and our government is very concerned, in particular, about the negative impacts of Buy America legislation being felt on Canadian businesses. Now, Canada’s and the United State’s shared history demonstrated we can do great things. When we work together, we are able to, of course, serve our mutual interests. Now, this is crucial as we are engaged in emerging from this crisis, and we want to be able to emerge from this crisis stronger, better, and, of course, in a more prosperous manner.

 

Thank you. Merci.

 

SECRETARY CLINTON: Thank you very much, Minister Cannon.

 

I’ve had a delightful morning here, and I want to thank my Canadian hosts, especially Foreign Minister Cannon, the members of the International Joint Commission, and the many distinguished colleagues from both sides of the border who have made this celebration so memorable.

 

We are celebrating, because the 100th anniversary of the signing of the Boundary Waters Treaty marks a recognition of a ground-breaking agreement, one of the first in the world to recognize the environmental consequences of managing our natural resources, ensuring clean drinking water, protecting the Great Lakes-St. Lawrence River system, the Niagara Falls and Niagara River that are such magnificent treasures. So for me, it’s a particular delight both to have been back in Western New York; many friends from Niagara and Erie counties -- I just am delighted to see them, but also to be here in Canada, because Canada is such a trusted ally, a friend, a valued trading partner and a democratic model for the world.

 

This treaty, which we have celebrated, is not a static document. It’s a living instrument of our cooperation and partnership. It has provided an effective framework for the last 100 years, but now we have to take stock of where we are and how we’re going to be proceeding with confidence and effectiveness into the future. As we look at the strong foundation that this treaty has helped to establish between our countries, it’s truly remarkable: $1.6 billion in goods that flow across the border everyday, supporting millions of jobs; the world’s largest energy-trading relationship. I want to underscore that, because I’m not sure that enough Americans know, Minister Cannon, that you are our number one supplier of energy in the world, and we are grateful for that. We collaborate closely on citizen safety and defense, and, as both the Minister and I have noted, we have soldiers serving side-by-side together in Afghanistan to try to prevent the spread of terrorism and extremism.

 

So our common values are deeply rooted. But we have to work together even more closely. After this morning’s ceremony, the Minister and I had a chance to review some of our other important matters. Obviously, we discussed international and global concerns that we are both deeply engaged in, and we discussed our nation’s plan to revise and update the Great Lakes Water Quality Agreement to protect the Great Lakes Basin for future generations. We reviewed our joint efforts in Afghanistan and elsewhere around the globe. We discussed the challenges in Pakistan, the Middle East, Iran, and elsewhere. We talked about our equal commitment to our own hemisphere, and I’m very grateful for the Canadian Government and the Minister’s particular emphasis on working with us in Haiti, working to strengthen our relationships with our neighbors to the south.

 

We also have been very focused on ensuring that nothing interferes with the trade between our countries. I deeply respect the Minister’s comments and his concerns, but as President Obama said, nothing in our legislation will interfere with our international trade obligations, including with Canada. But we want to take a hard look, and the Minister and I discussed this, as to what more we can do to ensure that the free flow of trade continues. We consider it to be in the interests of both of our countries and our people.

 

So as always, it’s great to be in Canada, and we deeply appreciate our close working relationship the Minister and I have forged over a relatively short period of time, and we look forward to continuing close collaboration and cooperation. Thank you very much.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: We watched closely the enthusiasm and the very vigorous debate and dialogue that occurred in the lead-up to the Iranian elections. We are monitoring the situation as it unfolds in Iran.

 

But we, like the rest of the world, are waiting and watching to see what the Iranian people decide. The United States has refrained from commenting on the election in Iran. We obviously hope that the outcome reflects the genuine will and desire of the Iranian people.

 

FOREIGN MINISTER CANNON: For Canada, on behalf of Canada, Canada is deeply concerned by reports of voting irregularities in the Iranian election. We’re troubled by reports of intimidation of opposition candidate’s offices by security forces. We’ve tasked our embassy officials to – in Tehran to closely monitor the situation, and Canada is calling on Iranian authorities to conduct fair and transparent counting of all ballots.

 

(Via Interpreter) According to (inaudible) irregularities in the Iranian election, we are also deeply concerned with reports according to which there might have been intimidation, intimidation against opposition candidate’s offices, for instance; amongst them would be intimidation by security officials. I therefore asked our people in Tehran and officers in the Canadian embassy to follow the development very closely. And finally, we hope – we hope with a great deal of vigor that the counting of ballots be done transparently and that all the ballots that have been used during this election be indeed counted.

 

QUESTION: Madame Secretary, welcome to Canada.

 

SECRETARY CLINTON: Thank you.

 

QUESTION: Canada’s government and many Canadian businesses have said that our economy and our bilateral relationship is being hurt by the Buy American policy. Secretary Clinton, why is it in there, and if you don’t call it protectionism, what is it? And to Minister Cannon, how deeply is this hurting Canada’s economy and our relationship with the United States?

 

SECRETARY CLINTON: Let me just reiterate that the provision is not being enforced in any way that is inconsistent with our international trade obligations. And we take that very seriously. Obviously, Canada is our number one trading partner. It is a mutually beneficial relationship that we intend to not only nurture, but see grow.

 

And I am well aware of the concerns that there may be elements of the international trade obligations or absences of agreements that should be looked at so that we can promote more procurement and other kinds of trade interactions. And I have assured Minister Cannon that we will take a very close look at that.

 

FOREIGN MINISTER CANNON: Thank you. On – I was able this morning to bring Secretary of State Clinton up-to-date, up-to-speed on the Prime Minister’s visit last week to – with Premier Charest, who, as you know, is the premier responsible for the Council of the Federation. This issue was discussed. As you know, the premiers have agreed to look at the procurement issue as being one of importance. My colleague, Minister Day, as well, did go and travel to the Federation of Canadian Municipalities, so I was able to bring the Secretary of State to – up-to-speed on this issue, and at the same time, get assurances that we would look to find different options to make sure that what we already have built in terms of a solid foundation continue – can continue to flourish and to prevail.

 

So we still have work ahead of us, and we’re looking forward to doing that.

 

(Via interpreter) -- I had the opportunity to indicate to Secretary of State Clinton and bring her up-to-speed on the recent meeting with Premier Charest. Well, as the premiers, members of the Council of the Federation, Premier Charest being the chair, and the commitment from all premiers to look at the whole issue of procurement and public expenditures so that such expenditures be part and parcel of perhaps even an agreement with the Americans.

 

My colleague, Minister Stockwell Day, took the same undertaking with the Canadian Federation of Municipalities. So this enabled me to allude to these events with the Secretary of State, and also enabled me, by the same token, to look at what options might be open to us in upcoming months. As I mentioned a moment ago, there is a very solid basis upon which we can work; indeed, there are other issues to be worked on, but – and that we’ve always been able to reach an agreement with the Americans on a number of topics. I don’t think this impediment is a major one, and we will continue our dialogue.

 

QUESTION: (Off-mike)

 

SECRETARY CLINTON: First, let me say how gratified we were that the United Nations Security Council reached and agreement on a very strong resolution that contains not only new sanctions and the authorization for inspections of ships that may be carrying contraband or weapons of mass destruction or other dangerous technology from North Korea, but that the resolution represented a unified response to the provocative actions that have been taken by the North Koreans over the last several months.

 

This was a tremendous statement on behalf of the world community that North Korea’s pursuit of nuclear weapons and the capacity to deliver those weapons through missiles is not going to be accepted by the neighbors, as well as the greater international community. We intend to work with our partners, including Canada and others, to enforce the provisions of this resolution in a vigorous way, to send a clear message that we intend to do all we can to prevent continued proliferation by the North Koreas.

 

I will add, however, that the North Korean’s continuing provocative actions are deeply regrettable. They have now been denounced by everyone. They have become further isolated, and it is not in the interests of the people of North Korea for that kind of isolation to continue. So the Six-Party Framework, which the North Koreans left, turning their back on the obligations to continue with denuclearization, is still an open opportunity for them to return. And we are going to be consulting closely with our friends and allies, not only in Northeast Asia, but more generally, to determine a way forward in response to further actions.

 

But I think these sanctions and the authorizations included in this resolution give the world community the tools we need to take appropriate action against the North Korean regime.

 

FOREIGN MINISTER CANNON: Canada already, of course, abides by Resolution 1718 that was passed in 2006. And we’ve implemented that resolution and the binding sanctions, of course, that were introduced.

 

We as well are very – and we welcome the additional imposition of – by Resolution 1874. Canada, of course, is very, very pleased that the world community has come together in a united response at the (inaudible) to be able to signal to the international – to North Korea the international community’s determination that their recent conduct is inacceptable. So we’re very pleased by this Security Council resolution, as well.

 

We’re also pleased by the new resolution’s calls upon North Korea to return immediately to the Six-Party Talks and to demand, of course, that these talks that are extremely important in terms of nonproliferation and the use of nuclear weapons get going.

 

(Via interpreter) Canada, of course, is very much abiding by Resolution 1718 that was adopted in 2006, and we are very happy with that recent resolution, adopted by the UN Security Council. Canada will apply with determination all the provisions contained therein. For that matter, we’re delighted to see that the international community has sent a very clear signal to North Korea. And will add, by way of conclusion, that for our part, it’s important that the discussions amongst the six parties resume as quickly as possible, and we’re delighted that this resolution also calls upon the Government of North Korea to go back to the negotiating table, so that we might limit the proliferation of nuclear weapons.

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: I’m sorry, and what?

 

QUESTION: (Off-mike).

 

SECRETARY CLINTON: First, with respect to our shared border, there is certainly no argument that we each have to take additional security steps, given conditions in the world. I mean, I think we both regret those. We are sorry that we have to respond to them, but nevertheless, that is the reality. And we are doing everything we can in the Obama Administration to listen and work with our Canadian counterparts.

 

There have been several very productive discussions already between our Secretary of the Department of Homeland Security, Janet Napolitano, and her Canadian counterpart. Because we know that we want to maintain this extraordinary relationship that we have with the right amount of security to protect our citizens on both sides, without interfering in the free movement of goods and people that we value so greatly.

 

Sometimes we need to help each other really understand fully the challenges that we are each facing to make sure we achieve that common goal. I would still argue that although we do have law enforcement on our border in greater numbers than we did ten years ago, compared to a border that I know of anywhere, just about, in the world, this is a demilitarized, free, open border with appropriate law enforcement personnel and technology in the interest of protecting our two peoples.

 

So we will work very closely with the Canadian Government, and we will try to solve problems that have arisen between our governments in the past to make sure that we are doing what we need to do with security in a way that does not interfere with all of the other interests that we share.

 

We are both members of the Arctic Council. We, and Canada, with its very extensive presence on the Arctic waters, along with Russia, Norway, and -- Denmark, right? – are the members of the Arctic Council. We want to work closely together. We want to foresee issues and try to resolve them so that they don’t become problems. And we feel, as one of the five nations working with the others, that we have an opportunity here, and we intend to take this very seriously. Obviously, there are questions of sovereignty and jurisdiction that have to be acknowledged and respected, but what we don’t want is for the Arctic to become a free-for-all. If there is going to be greater maritime passageways through the Arctic, if there is going to be more exploration for natural resources, if there are going to be more security issues, I think it’s in the Canadian and the United States’ interests to try to get ahead of those, and try to make sure we know what we’re going to do to resolve them before countries that are not bordering the arctic are making claims, are behaving in ways that will cause us difficulties.

 

FOREIGN MINISTER CANNON: Let me respond by saying at the outset how very pleased I was one of the first initiatives that Secretary of State Clinton took on was to be able to host the Antarctica Joint Arctic Council Meeting in Washington a couple of months ago, which was, I think, a strong indication, once again, of our country’s commitment to not only this border here, but, of course, to our northern border. And what I can say on that is that there are no obstacles. We have been able to manage the issues as it should be between the two neighbors. We, of course, as a country, as well as the United States, Russia, and the other members of the Arctic Council, have agreed to abide by, of course, the United Nations Convention, the Law of the Seas, to go forward and do the mapping. We’ve been able to, as a Canadian Government, assume our responsibilities, assert our responsibilities in terms of sovereignty by our infrastructure programs.

 

So from that perspective, it’s going extraordinarily well, as well as, as Hillary Clinton just mentioned, Peter Van Loan, who, as you know, is our minister responsible for – I was going to say homeland security, but for border crossings and has worked extremely well with the Secretary of State, Secretary Napolitano, over the course of the last several weeks. They’ve established a working relationship, which I feel is something that is extraordinarily good in terms of moving forward. And so I’d say that on that front as well, things are going very, very well.

 

(Via interpreter) Briefly, I would say this: I congratulated Secretary of State Clinton for the initiative she took at the very outset of her mandate, and by convening in Washington a joint meeting between the Arctic Council and the Antarctica Council. At that time, we were able to examine a variety of subjects that arise in the extremities of the globe. And as I mentioned, we were – we have always been able to manage our difficulties in a very positive, healthy manner. That is what exists in the arctic part of our country.

 

We are members of the Arctic Council with three other countries. We are committed into various provisions of the UN Convention on the Law of the Seas. We have also noted, with a great deal of satisfaction and interest, the work that is being done by Minister Peter Van Loan, who is the minister responsible for public safety here in Canada, as well as with the American Secretary for Homeland Security, Mrs. Napolitano, to deal with issues that arise in common to both our countries. In that regard, many steps are being taken. So we’re very happy with the progress that has been made.

 

And I will tell you, by way of conclusion, that the relationship between Canada and the U.S. again continues to shine, and it is a real breath of fresh air and a ray of sunshine for many countries in the world when we want to see how borders should be managed and the relationship between two countries. We are great, great friends.

 

SECRETARY CLINTON: Thank you. Thank you all.

 

FOREIGN MINISTER CANNON: Thank you. Merci.

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

I got a chance to shoot these people again. I used my 70-200 f4 lens to see what it was like. Makes for great portraits, under the right circumstances! Any comments welcome and appreciated!

 

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

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Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Bruno committed the most heinous of sins in the doggy world, he did a run by tackle of Eva while she was taking a poop in the corner of the yard. After she recovered from her surprise, she tracked him down, grabbed an ear and dropped him to the ground unceremoniously then proceeded to bite his butt. I think he deserved it.

Photo Caption: Chocolate Lovers Feast 10-12-14/Photo by Susan Krysiak/Courtesy of MAC

 

CAPE MAY — The cure for the winter chill is to take a long holiday during Presidents Day Weekend, Saturday Feb. 16 to Monday, Feb. 18 in Cape May, the nation’s first seaside resort. Enjoy a two-day crafts and collectibles show, food and wine events, a lecture, ghost tours and trolley tours, and more, all sponsored by the Mid-Atlantic Center for the Arts & Humanities (MAC).

Spend the day visiting two of Cape May County’s wineries and tasting the unique flavors of each during the Cape May Wine Trail. Spend an afternoon on Saturday, Feb. 16, from 11 a.m. to 5 p.m. visiting Cape May County’s wineries and sampling the unique flavors of each. Travel via trolley to Willow Creek Winery where you’ll enjoy tastings, a brief tour and lunch. You’ll also travel to Natali Vineyards for tastings there with cheese and crackers and receive a souvenir glass. Admission is $75. This is a limited event so reserve early.

It’s a bountiful feast for chocolate lovers during the Chocolate Lovers Feast at The Washington Inn on Saturday, Feb. 16 at 1 p.m. You’ll savor seven plated courses of chocolate desserts and hear how each was created from the chef who prepared it. Admission is $40.

The region’s most sought-after collectibles dealers and craftspersons come together for a show in Victorian Cape May on Saturday, Feb. 16 and Sunday, Feb. 17. The show features an array of handmade items, unique gifts, country crafts, glassware, silver, furniture and more. Crafts and Collectibles in Winter Show will be held at the Cape May Convention Hall, Beach Avenue at Stockton, from 10 a.m. to 4 p.m. Admission is $2 for adults and free for children 12 and under.

Laugh along with your girlfriends and guy friends as you play a little bingo, enjoy a fashion show by Lace Silhouettes/Cotton Company and compete for prizes, all during Brunch & Bingo at the Beach, which includes a delicious brunch at the Inn of Cape May, 7 Ocean St. Sunday, Feb. 17 at 9:30 a.m. Admission is $25.

There are few more enjoyable ways to warm up during winter than by tasting and appreciating fine wines. Expand your knowledge of wine during the Cape May Wine School: The Wines of South America class at the renowned Washington Inn, with help from a wine expert. Increase your knowledge of wines from the southern hemisphere of the Americas as you taste delicious white and red wine from Chile, Argentina and Uruguay. The class on Sunday, Feb. 17 takes place at 1 p.m. at the Washington Inn, 801 Washington St., and admission is $40 per person. Call the Washington Inn directly, at 609-884-5697 for tickets.

Ghost writer Craig McManus, paranormal investigator and psychic medium, has conducted numerous investigations throughout the City of Cape May. The Ghosts of Cape May Trolley Tour is a 45-minute evening trolley ride through the streets of Cape May with a guide who relates his findings. Offered on Saturday, Feb. 16 and Sunday, Feb. 17 at 7 p.m. and 8 p.m. Admission is $12 for adults, $8 for children (ages 3-12). Tours leave from the Washington Street Mall Information Booth at Ocean Street.

The best way to get to know Cape May and its rich history is to take the Historic District Trolley Tour. Knowledgeable guides present entertaining and educational stories about the nation’s oldest seashore resort. Tours are offered on Saturday, Feb. 16 at 11:45 a.m., 1 p.m. and 2:15 p.m.; Sunday, Feb. 17 at 11:45 a.m. and 1 p.m; and Monday, Feb. 18 at 1 p.m. Admission is $12 for adults and $8 for children (ages 3-12). The Emlen Physick Estate Tour at 1048 Washington St., Cape May’s only Victorian house museum, gives you a glimpse into the lives of a wealthy Cape May family of the late 1800s. Tour the first two floors of this 18-room mansion with your guide on Saturday, Feb. 16 at 12:30 p.m., 1:45 p.m. and 3 p.m.; Sunday, Feb. 17 at 12:30 p.m. and 1:45 p.m.; and Monday, Feb. 18 at 1:45 p.m. Tickets are $12 for adults and $8 for children (ages 3-12). See both the Physick Estate and the historic district on guided Combination Trolley/Physick Estate Tours on Saturday, Feb. 16 at 11:45 a.m., 1 p.m. and 2:15 p.m.; Sunday, Feb. 17 at 11:45 a.m. and 1 p.m.; and Monday, Feb. 18 at 1 p.m. Tickets are $22 for adults and $14 for children (ages 3-12).

Each year, the Center for Community Arts (CCA) presents an exhibit that highlights and illuminates African American life and history in Cape May and the surrounding region. Collecting is a lifelong passion for many individuals, who hunt, preserve, and curate items of importance and interest. It is not just the object that holds curiosity, but the story it has to tell. Never-before-seen personal collections of dolls, stamps, postcards, hats, books, art and pocket watches will be exhibited, along with pieces from the collection of local historian and teacher, the late John Nash, in the Center for Community Arts (CCA) exhibit in the Carroll Gallery “Collecting History: Personal Collections of Cape May’s African American Community.” Nash was a beloved community historian whose dedication to collecting Cape May's African American artifacts and history formed the basis for Center for Community Art's Nash African American History Archives. The exhibit is presented by CCA in association with the Mid-Atlantic Center for the Arts & Humanities (MAC) and is open to the public Jan. 19 through April 14, at the Carroll Gallery of the Carriage House, on the grounds of the Emlen Physick Estate, 1048 Washington St., Cape May. Admission is free. During Presidents Day Weekend, the exhibit is open Saturday, Feb. 16, 11 a.m.-4 p.m., Sunday, Feb. 17, 11 a.m.-3 p.m., Monday, Feb. 18, 1 p.m.-3 p.m. Admission is free.

The Cape May Lighthouse reopens for the season during Presidents Day Weekend. Climb 199 spiraling steps to the top for a panoramic view of the Jersey Cape and Atlantic Ocean on Saturday, Feb. 16, Sunday, Feb. 17 and Monday, Feb. 18 from noon to 3 p.m. Tower admission is $8 for adults and $5 for children (ages 3-12). Admission to the Visitors’ Orientation Center and the ground floor of the Lighthouse is free. The lighthouse is located in Cape May Point State Park, Lower Township.

MAC’s two Museum Shops are open during Presidents Day Weekend and offer museum quality gifts including jewelry, teapots, books, and more at the Carriage House Museum Shop on the grounds of the Physick Estate, 1048 Washington St. There are selections for youngsters as well, including children’s books, toys, dolls, puzzles and games. Cape May Teddy Bear Co.® bears, Mocha and Champagne, make lovable friends for children and dozens of different outfits are available for them. The fully accessible Museum Shop is open Saturday, Feb. 16, 11 a.m. to 4 p.m.; Sunday, Feb. 17, 11 a.m. to 3 p.m. and Monday, Feb. 18 from 1 p.m. to 3 p.m. You can also delight yourself or your favorite lighthouse lover with something from the Cape May Lighthouse Museum Shop, located in the historic Oil House next to the Lighthouse in Cape May Point State Park. Here you’ll find Cape May Diamond jewelry, toys, books, and clothing for fans of the Lighthouse. The fully accessible Museum Shop is open Saturday, Feb. 16, Sunday, Feb. 17 and Monday, Feb. 18 from noon to 3 p.m. Parking is free at both locations.

The Mid-Atlantic Center for the Arts & Humanities (MAC) is a multifaceted not-for-profit organization committed to promoting the preservation, interpretation, and cultural enrichment of the Cape May region for its residents and visitors. MAC membership is open to all. For information about MAC’s year-round schedule of tours, festivals, and special events, call 609-884-5404 or 800-275-4278, or visit MAC’s Web site at www.capemaymac.org. For information about restaurants, accommodations and shopping, call the Chamber of Commerce of Greater Cape May at 609-884-5508. For historic accommodations information, visit Cape May Historic Accommodations at www.capemaylodging.com.

 

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(for further information and pictures please go to the end of page and by clicking on the link they are availabe!)

The Church of St. Othmar

Previous buildings | Today's Construction | Tour | Exterior | Timeline | Calendar

550-year anniversary | History on construction time | Wikipedia

Construction of the Othmar church

560 years ago

On 13th May 1454, the Monday after the feast of St. Pancras, the building of the late Gothic St. Othmar church was begun. Thereon reports the following inscription above the main entrance of the church.

Laying the foundation stone of St. Othmar

The 550-year anniversary was on 13th May 2004 celebrated in a festive vespers followed by a festive academy.

View of the main altar

You can approach a church as historically interested person, as art-historically committed tourist or as a believer. One will see different things.

The historically interested will impress on the Othmar Church in Mödling that since more than 1000 years at this point on the slope of the Calendar mountain (Kalenderberg) (= bare hithe - kahle Lände) are standing churches and that the current construction the seventh church in an unbroken sequence on this place is. He will think of the destruction of the Roman church in 1252 by the Hungarians and the horrors of the Turkish wars in 1529 and 1683.

Tourists who are interested in art and art history, see the in 1454-1523 built late Gothic hall church, the Baroque interior, the neo-Gothic windows and Stations of the Cross and the testimonies of contemporary art in the sanctuary.

For the believer the Othmarkiche makes the impression of a ship that has gone halfway between level and height at anchor to accommodate the people. Twelve pillars - the Twelve Apostles - wear its vaults. The base has a level.

This church is not a castle - defiant, dark and unwelcoming. Its bow goes into the distance. As Noah's Ark it gives refuge and security. It stands on this earth. Yet it has walls. But their higher regions are translucent, are light. The glory of heaven is guessable.

Two of the windows are of particular importance: the window in the east as the window of the creation and resurrection, and the window in the West as the window of the sunset, the Last Judgment. The world stands between Jesus' resurrection and his second coming. Every visit to the church, every church service to the community becomes an invocation to deal with God's creation and creatures that way that you don't need to fear his judgment.

The previous buildings

Mödling is ancient settlement with hilltop settlements of the Neolithic on the Jennyberg and the Hallstatt period on the Frauenberg as well as on the Calendar mountain (Calendar mountain culture).

Archaeological excavations in 1982 have shown that at the site of the present Othmar church since the 9th Century at least six predecessor buildings have been located.

More information about the predecessors ...

The present building

Start of construction 1454

As an inscription above the main entrance says, was on 13 May 1454, one year after completion of the hospital church, the construction of the present Othmar church started. It was the Monday after the feast of St. Pancras, whose feast on 12th May is observed. Pancras was the patron of the castle chapels of the castle Mödling and the castle Liechtenstein.

The 550-year anniversary of this laying of the cornerstone on 13th May 2004 was celebrated.

The dimensions of the church are for a market town that had at the time of the laying of the cornerstone 250 (mainly built of wood) Houses, huge: 54 m long, 23 m wide and 18 m high, the ridge height is 37 m. As a building material was, as for the St. Stephen's Cathedral in Vienna, Sarmatsandstein (Cerithiensandstein) used, a rough, deficient in fossils sandstone, which was born as a deposit of Neogene Sea at the edge of the Vienna Basin.

Pastor Hinderbach and Pius II

1449-1465 was Johannes Hinderbach pastor of St. Othmar (in some sources he is called Johann Hinderbach). He planned and thus began the construction of Othmar church. He was a diplomat, ambassador and secretary of Emperor Frederick III. at the court in Wiener Neustadt, together with Aeneas Silvius Piccolomini (Enea Silvio de' Piccolomini), who was good friends with Hinderbach. It is likely that Aeneas Silvius a few times was in Mödling on visit and was well informed about the plans of the new church.

In the tenure of Hinderbach also falls the presentation of the Mödlinger coat of arms by Frederick III.

Aeneas Silvius was for some years pastor in Laa an der Thaya (Lower Austria), 1458 he was elected Pope and took the name Pius II. He built from 1459 the cathedral of Pienza in the form of a hall church, which at that time was unusual for Italy. Models were hall churches in Austria, possibly the Othmar church under construction, however, this is historically not proven. Due to time constraints Aeneas Silvius may have seen from the Othmar church not more than the blueprints and the foundation walls.

Hinderbach and Aeneas Silvius were followers of the for the Gothic spirit characteristic attitude of mind of the light mysticism. A hall church is a suitable design to implement this principle: light-irradiated, large stained glass windows instead of walls painted with images that are prevalent in the Romanesque style.

In Him (Jesus) was life, and the life was the light of men.

And the light shines in the darkness, but the darkness has not overcome it.

The true light that enlightens every man was coming into the world.

(Jn 1, 4 to 5.9)

1465-1486 was Hinderbach Bishop of Trent. Perhaps the Othmar church was originally planned as a bishop's church, but this is historically not proven. Hinderbach created one of the most important collections of music of the 15th Century, the so-called Trent codices.

For more information, in a speech by Dr. Gebhard König here ....

Completion 1523-1525

The year date 1499 on a buttress in the parish garden likely shows the toping-off ceremony, the year date 1509 on the north-eastern crossing pier, the completion of the vault.

After 69-year construction period (corresponding to the age of the saint Othmar), the church was completed in 1523. The above-mentioned Cathedral of Pienza, however, was already completed in 1462.

The progress has been hampered by numerous wars and confusions. In that time, the civil war between the Habsburg Emperor Friedrich III . and his brother, Archduke Albrecht VI. (until his death in 1463) and the conquest of Lower Austria by the Hungarian king Matthias Corvinus I., who resided in Vienna from 1485, falls.

1525 the church was consecrated (year date above the organ).

Destruction 1529

In fall of 1529, six years after the end of construction, the church was destroyed by the hordes of Kassim Beg during the first Turkish siege. The collapsing roof penetrated the vault and the vault of the lower church. Likewise, the Burg (castle) Mödling was destroyed, which was not rebuilt since then.

According to the report of a parish visitation in 1544 was the kürchen (church) and pfarrhof (vicarage) sambt (along with) the gantzen Marckt Mödling (whole market) as well as the umbliegenden (adjoining) fleckhen (hamlets) of the 29th year verwüst (devastated) by the türkhen (Turks) in Grundt (to the ground) and burned.

The grooves and the rectangular holes in the central pillars on which they wanted attach figure niches with pinnacle baldachins and Kapitellsockeln (capital bases) as with the pilasters, therefore, remained to this day empty. At the times when the Othmar church was not usable, the hospital church served as a parish church.

From the interior decoration of the church from the time before the destruction of 1529 today only three items are present: the tabernacle, the head of the crucified and an embroidered image of Mary, which is today at the votive altar.

To 1540 begins on the eastern slope of the Anninger (small mountain) a pine to grow that later became famous under the name width pine (Breite Föhre).

Reconstruction to 1690

Rötelinschriften (red chalk epigraphs) next to the entrance, the south transept and north aisle next to the organ parapet indicate that work has been done on the church in 1556 again.

After 1555 the Peace of Augsburg had approved the principle that the ruler could determine the religious denomination of the subjects, reinforced Emperor Ferdinand I the Counter-Reformation to the recatholicization of the country. 1556 Ferdinand issued the so-called gift letter (Gabebrief). With this document he gave the community all possessions owned by the parish (church buildings, forests, vineyards, fields). He imposed the condition that instead of an Evangelical preacher a Catholic priest was responsible for the pastoral care again and that Mödling became Catholic. Still today the municipality bears the building cost for the ecclesiastical buildings (Othmar church, hospital church, Karner, rectory, sacristan apartment) and has a say in the appointment of a new pastor.

A son of Ferdinand I, Emperor Maximilian II, the famous castle Neugebäude had built.

One reason for the lengthy reconstruction of the church might have been the Reformation (1517 were the 95 theses of Martin Luther published) and the decline in the number of Catholics. Pastor Georg Müller from 1527 is first Protestant minister in Mödling, sometimes up to three Evangelical pastors in Mödling are active .

Mödling in 1560 among the 18 richest cities and markets in the country is in sixth place. 1576 there is again a Catholic priest. Of him it is said that he had not a good life in the market. The population flows to the Protestant clergies of the surrounding residences, and again and again come Protestant preachers to Mödling.

1582 the church possesses a shallow makeshift roof over a cross barrel vault, the vault is still preserved today. (However, the church in the plan of the Burgfrieden (civil peace) and the District Court market Mödling is represented by 1610 without a roof and called Old deserted churche. Alongside the Karner is shown with pointed conical roof.)

Still in 1605 is reported on the parish that most part is not Catholic and does run after foreign cure of souls.

In the course of the Counter-Reformation cardinal Melchior Khlesl in a decree calls for donations for the reconstruction of the church:

The with big heavy expenses respectable built God house of Mödling under Gebürg (mountain), then as such anno 1523 with all belonging to the city even built up, it is at once it in 6 years afterwards by the erbfeundt (hereditary friend) as he with all of his power invaded the land and besieged the city of Vienna, put on fire and and along with all churches ornat burned down.

Khlesl was originally Protestant, then converted, influential politician, since 1598 bishop of Vienna, 1615 the first Cardinal in Vienna, he died in 1630, tomb in saint Stephen's cathedral.

However, 1618 is also the beginning of the Thirty Years' War, whereby the construction progress was further delayed.

One hundred years after the destruction of the church, it is still worked on the restoration. 1629 a citizen of Salzburg donates the Märbelsteinpflaster (Salzburg marble) for the sanctuary. The top step in front of the high altar is still made ​​of old stones, the difference with the 1982 renewed stones is clearly visible. A commemorative plaque to the donator from Salzburg is located on the right column at the high altar:

Almighty God in praise, of St. Mary Mother of God in honor, has Florianus Ursprunger, citizen and Gastgeb (host) of Salzburg of present choir the Märbelpflastersteine handed on anno 1629.

A lightning strike shattered the windows and the tracery in 1643: here the weather has beaten in the main church, and both the windows and outmost grids anything shattered. 20 years later is reported a Corpus Christi Brotherhood, to which belongs one third of the population of Mödling.

In a report in 1664 six altars in the Othmar church (and one in the Pantaleon chapel) are enumerated by name. The church may have been thus completed for the most part.

1679 the pleague in Mödling breaks out.

1683 destruction and reconstruction

On 12th and 13th July 1683 suffers Mödling the conquest by the troops of Kara Mustafa. The church is partly destroyed and the vault is damaged.

The population is almost entirely eradicated. Many had sought in the crypt and the Karner (charnel house) refuge and were killed as a plate in front of the church reports. It is believed that, of the approximately 2000 inhabitants, only about 10% have survived, who had hidden in the woods.

After 1683 follows the rapid reconstruction of the church under Marktrichter (equivalent to mayor) Wolfgang Ignaz Viechtl, his home with a commemorative plaque stands on Liberty Square. As can be seen on the board, was Viechtl a miller (on the Fischermühle), so he on the outside of the west wall at high altitude had attached two millstones (see external view).

On 1st September 1688 is the vault restored, the executive master mason Brand for it receives according to Council minutes 1/4 bucket of wine (equivalent to approximately 14 liters). In 1690 the church was inclusively roof and truss restored (year date above the organ).

Baroquisation 18th century

The victory over the Turks initiates the second phase of the history of Othmar church. It is made in Baroque style (1690-1760). The windows are bricked up, the light mysticism of the Gothic becomes less important. The pulpit and seven baroque altars are built (see the high altar, Nepomuk altar, Anne altar, weekday chapel, votive altar). 1727 an organ is built. The hall of the Children of God turns into the throne room of the Heavenly Majesty.

Neo-Gothic restoration from 1875 to 1897.

The elevation of Mödling in 1875 as a city under Mayor Joseph Schöffel induces to a major renovation (1875 - 1897). They want the church according to the zeitgeist (spirit of the times) rebuilt in the neo-Gothic style. To do this, on 6th February 1875 at the request of Mayor Joseph Schöffel a church restoration club is founded.

The in the Baroque period bricked-up windows are laid open. This can be seen clearly on the frescoes on the Anne altar in the south transept. The grave stones lying in the soil are placed on the wall.

The figure niches and canopies on the pillars were replaced (except right behind the high altar). At Anne altar there are for unknown reasons no figure niches.

1904, a second gate is broken. The main entrance is getting a new stem, the in 1773 built Cross chapel is removed.

Renovation 1982 to May 1983

The renovation of 1982 restores the hall church (year date above the organ). The by the transept indicated cross in the ground plan of the church is satisfied that the Baroque interior in this cross takes the place of the stigmata. The liturgical ideas of Second Vatican Council are realized in works of contemporary art (folk altar and ambo).

Supplements

In 2008, the heating system was renewed.

Karner and church

Karner and church of the rest of St. John

Inscription on the laying of foundation stone 1454

Glass window

The glass window bears the inscription

Church restoration Club = 1895

Inscription 1499 (topping-off ceremony)

Buttresses in the garden

Inscription 1509 (vault completion)

Red chalk inscription 1558

Plan in 1610, Karner and Old deserted church

Commemorating plaque 1629

Commemorating plaque to the donor of the Märbelsteinpflaster 1629

Märbelsteinstufe (stone step) 1629 at the High Altar

Engraving after Merian 1649

St. Othmar and Karner

Engraving after Matthäus Merian 1649

Saints in figure niches

Lonely St. Anna - all other figure niches (they stem from the construction period 1454-1523) are empty or do not exist.

Choir stalls detail and consecration cross

Ceiling painting Holy Ghost Hole (1700 - 1750)

Consecration Cross: Twelve Apostle or consecration crosses are in the Othmar church, at those in 1525 at the fair were done prayers

Column

Twelve octagonal central pillars carry the vault

St. Anthony at a column

www.othmar.at/kirchen/st_othmar/st_othmar.html

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

The BBPA is committed to raising awareness of the tranquility that Branch Brook Park offers to the local community as a sacred, democratic space where people from diverse backgrounds can meet on common ground. BBPA and the Essex County Department of Parks, Recreation & Cultural Affairs are partners in improving this oldest of Essex County's parks, the crown jewel of the first County parks system in the nation and a tourist destination for visitors from around world.

Eva Selina Laura Gore-Booth (22 May 1870 – 30 June 1926) was an Irish poet and dramatist, and a committed suffragist, social worker and labour activist. She was born at Lissadell House, County Sligo, the younger sister of Constance Gore-Booth, later known as the Countess Markievicz.

 

Eva Selina Gore-Booth was born in County Sligo, Ireland, to Sir Henry and Lady Georgina Gore-Booth of Lissadell. She was the third of five children born to the 5th Baronet and his wife and the first of her siblings to be born at Lissadell House. She and her siblings, Josslyn Gore-Booth (1869–1944), Constance Georgine Gore-Booth (1868–1927), Mabel Gore-Booth (1874–1955), and Mordaunt Gore-Booth (1878–1958), were the third generation of Gore-Booths at Lissadell. The house was built for her paternal grandfather, Sir Robert Gore-Booth, 4th Baronet, between 1830 and 1835 and three generations of Gore-Booths resided there during Eva's childhood, including her paternal grandfather and her maternal grandmother Lady Frances Hill.

 

Eva and Constance had several governesses throughout their childhood, most notably Miss Noel who recorded most of what is known about Eva's early life. She learned French, German, Latin and Greek and developed a love of poetry that was instilled by her maternal grandmother. Eva was troubled by the stark contrast between her family's privileged life and the poverty outside Lissadell, particularly during the winter of the Irish Famine (1879) when starving tenants would come to the house begging for food and clothing. Esther Roper later remarked that Eva was "haunted by the suffering of the world and had a curious feeling of responsibility for its inequalities and injustices."

 

Eva's father was a notable Arctic explorer and, during a period of absence from the estate in the 1870s, her mother, Lady Georgina, established a school of needlework for women at Lissadell. The women were trained in crochet, embroidery and darn-thread work and the sale of their wares allowed them to earn a wage of 18 shillings per week. This enterprise had a great influence on Eva and her later women's suffrage and trade union work.

 

In 1894, Eva joined her father on his travels around North America and the West Indies. She kept diaries and documented their travels in "Jamaica, Barbados, Cuba, Florida, New Orleans, St Louis, San Francisco, Vancouver, Toronto, Niagara, Montreal and Quebec." On returning to Ireland she met the poet W.B. Yeats for the first time. The following year she traveled around Europe with her mother, sister Constance, and friend Rachel Mansfield and, while in Venice, fell ill with a respiratory condition. In 1896, while recuperating at the villa of writer George MacDonald and his wife in Bordighera, Italy, she met Esther Roper, the English woman who would become her lifelong companion.

 

The work of Eva Gore-Booth, alongside that of Esther Roper was responsible for the close link between the struggle for women's rights in industry and the struggle for women's right to vote. As a middle class suffragist representing Manchester, the work of Gore-Booth was mainly recognized in the Lancashire cotton towns from 1899 to 1913. Her struggle began when Eva became a member of the executive committee of the National Union of Women's Suffrage Societies. Carrying out work at the Ancoats settlement, Eva became co-secretary of the Manchester and Salford Women's Trade Union Council.

 

1902 saw Eva Gore-Booth campaigning at the Clitheroe by-election on behalf of David Shackleton, a Labour candidate that promised Eva he would show support for the women's enfranchisement. Shackleton was elected yet he did not act upon his promise made to Eva. This led to the founding of the Lancashire and Cheshire Women Textile and Other Worker's Representation Committee by Eva Gore-Booth, Esther Roper and Sarah Reddish. The setting up of this committee led to Eva Gore-Booth meeting Christabel Pankhurst who also felt strongly about women's rights. However, in 1904, Christabel caused some controversy in the Women's Trade Union Council as she attempted to force the council to make women's suffrage one of its aims to which they refused. This led to the resignation of Eva Gore-Booth from the council. Resigning from that particular council, Eva Gore-Booth alongside Sarah Dickenson who had also resigned, set up the Manchester and Salford Women's Trade and Labour Council. As part of this council, Eva and other suffragists used constitutional methods of campaigning. In the general election of 1906, they put forward their own candidate, Thorley Smith yet he was defeated. In May 1906 Eva was present in the suffrage deputation to Campbell Bannerman. Her true feeling of helplessness after the failure of this deputation was captured in two poems, which she wrote. These poems were titled 'Women's Trades on the Embankment' and 'A Lost Opportunity'.

 

In 1907 Eva Gore-Booth, reluctant to give up hope, contributed an essay "The Women's Suffrage Movement Among Trade Unionists" to The Case for Women's Suffrage. In this essay Eva gave a summary of reasons for the methods of the LCWTOW campaign to gain a vote for working women. In 1908 Eva was a delegate to the Labour Party Conference at Hull where she proposed a motion in favour of women's suffrage. This motion was defeated in favour of one for adult suffrage. The end of 1909 saw Eva Gore-Booth help to run the radical suffragist general election campaign at Rossendale where once again a candidate was put forward but was defeated. In 1910, Eva showed her support for the New Constitutional Society For Women's Suffrage and in 1911 with Esther Roper, she attended a meeting in London of the Fabian Women's Group. On November 17 of the same year Eva was a member of the deputation representing the working women of the north of England. This deputation called upon Lloyd George not to drop the Conciliation Bill. 1911 was also the year that Eva put herself in the shoes of the working women when she worked for a short time as a pit-brow lass to sample the working conditions for herself. However, as war broke out, Eva and Esther took up welfare work among German women and children in England. In December 1913, Eva signed the "Open Christmas Letter" to women of Germany and Austria. 1915 then saw Eva Gore-Booth become a member of the Women's Peace Crusade and in 1916 the No-Conscription Fellowship.

 

Eva Gore-Booth continued to work for peace, writing poetry and for a privately circulated journal, Urania, for the rest of her life.

 

When Eva was embarking on her writing career she was visited by W.B. Yeats who was very much taken with her work. In his own letters he states that he sent her a book to inspire her. Yeats was hoping that she would take up his cause of writing Irish tales to enchant and amuse. Instead Eva takes Irish folklore and put emphasis on the females in the story. Her widely discussed sexuality in later years is never declared but her poetry reflects it quite overtly. In her Triumph of Maeve she makes a minor scene between Maeve and a wise woman almost erotic. While in her legend of Deirdre she subverts the masculine nationalist identity of Ireland's heroic tales. In her early work she uses the same poetic devises that her male counterparts do such as writing a love poem to the goddess of Nature. In these she does not take a male voice though. She is writing love verse from one woman to another. Eva Gore-Booth was also one of a group of editors of the magazine Urania that published issues three times a year from 1916 to 1940. It was a feminist magazine that reprinted stories and poems from all over the world with editorial comment. A lot of prominent New Woman authors including Mona Caird were involved with the project. Each issue declared that sex was an accident and there were no intrinsic characteristics of the male or the female. Many New Woman issues were discussed such as gender equality, suffrage and marriage but Eva Gore-Booth went further than that to write poetry about women loving women. Even the title of the magazine Urania can refer to heavenly or Uranian another term for homosexual. Eva and Esther allowed their names to be used in connection with the periodical and Eva was considered to be an inspiration for Urania.

 

Meeting political activist Esther Roper in Italy in 1896, where Eva was sent to recover from respiratory ailments, was a deciding factor in Eva's active involvement in women's rights of the suffrage movement. The two women formed a strong attachment during the weeks spent together at the villa of writer George MacDonald and his wife in Bordighera which led to a partnership, privately and professionally, until Eva's death in June 1926. How intimate her relations were with Roper is controversially discussed, however, letters and poems Eva dedicated to Esther suggest a romantic love between the two women. One of those poems appears in a collection of Eva's poetic work "The Travellers, To E.G.R" which was published by Roper in 1929 in which Eva uses analogies of music and song to express how deeply she was struck by Esther's personality and charisma.

 

After years of playing a lead role in the Women's Suffrage Movement and fighting for equality of women's rights in the UK as well as staying true to her literary roots, Eva and Esther relocated to London from Manchester in 1913 due to Eva's deteriorating respiratory health. During World War I, Eva and Esther were actively involved in the British Peace Movement along with fellow suffragists, such as Sylvia Pankhurst and Emily Hobhouse. At the Women's International Congress which took place at the city of Hague in 1915, she jointly composed an open Christmas letter entitled "To the Women of Germany & Austria" urging to "... join hands with the women of neutral countries, and urge our rulers to stay further bloodshed ..." and appealing to a sense of sisterhood to prevent further atrocities and the war from escalating.

 

Just weeks after the 1916 Rising, Eva traveled to Dublin accompanied by Esther and was pivotal in the efforts to reprieve the death sentence of her sister Constance Markievicz awarded for her instrumental role in the 1916 Rising, which was successfully converted to a life sentence. Her poetry composed during this period reflect the personal trauma and horror she was exposed to visiting her sister in solitary confinement. She further campaigned to abolish the death sentence overall and to reform prison standards and attended the trial of Irish nationalist and fellow poet Roger Casement thus showing solidarity and support for the overturning of his death sentence.

 

During the remaining years of her life, which was claimed by cancer on 30 June 1926, she remained devoted to her poetry, dedicated time to her artistic talents as a painter, studied the Greek language and was known as a supporter of animal rights. Eva passed away in her home in Hampstead, London she shared with Esther until her passing.

Another amazing time piece from the [British Museum] exhibit on the History of time, London, U.K.

“If you had free reign over classified networks… and you saw incredible things, awful things… things that belonged in the public domain, and not on some server stored in a dark room in Washington DC… what would you do?”

 

“God knows what happens now. Hopefully worldwide discussion, debates, and reforms… I want people to see the truth… because without information, you cannot make informed decisions as a public.”

 

-Quotes from an online chat attributed to Bradley Manning

 

Who is Bradley Manning:

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

"Nobel Peace Prize nominee PFC Bradley Manning, a 25-year-old Army intelligence analyst, who released the Collateral Murder video, that shows the killing of unarmed civilians and two Reuters journalists, by a US Apache helicopter crew in Iraq. Manning also shared documents known as the Afghan War Diary, the Iraq War Logs, and series of embarrassing US diplomatic cables. These documents were published by the anti-secrecy website WikiLeaks, and they have illuminated such issues as the true number and cause of civilian casualties in Iraq, along with a number of human rights abuses by U.S.-funded contractors and foreign militaries, and the role that spying and bribes play in international diplomacy. Given the war crimes exposed by these documents, PFC Bradley Manning should be given a medal of honor.

 

Not a single person has been harmed by the release of this information. Defense Secretary Robert M. Gates has called the effect of WikiLeaks’ releases on U.S. foreign relations “fairly modest.” Yet the Obama administration has chosen to persecute the whistle-blower rather than prosecute the war criminals who were exposed. While the prosecution has declared it does not intend to seek the death penalty, they do seek to lock PFC Bradley Manning away for life, with the most ridiculous charge of ‘aiding the enemy,’ even though chat logs attributed to Bradley by the FBI clearly show intent only to inform the public and promote “discussion, debates, and reforms.”

 

Soldiers are promised fair treatment and a speedy trial under the Uniform Code of Military Justice (UCMJ). However, the soldiers responsible for PFC Manning’s care took it upon themselves to abuse him by keeping him locked up in solitary confinement for the first 10 months of his incarceration. During this time, Bradley was denied meaningful exercise, social interaction, sunlight, and on a number of occasions he was forced to stay completely naked. These conditions were unique to Bradley and are illegal even under US military law, as they amount to extreme pre-trial punishment. In March 2011, chief US State Department spokesperson PJ Crowley called PFC Manning’s treatment at the Quantico, Virginia, Marine Corps brig “ridiculous and counterproductive and stupid.” He was forced to resign shortly after admitting this. Since resigning, he has stated that the prosecution’s heavy-handed persecution of PFC Manning has undermined the government’s credibility.

 

Bradley’s treatment sparked a probe by the United Nations special rapporteur on torture, Juan Mendez. Mr. Mendez stated that he has been “frustrated by the prevarication of the US government with regard to my attempts to visit Mr. Manning.” After having his requests to visit Bradley repeatedly blocked, and after completing a fourteen month investigation, Mr. Mendez issued a statement saying that PFC Bradley Manning’s treatment has been “cruel and inhuman.”

 

It only took one week in April 2011 to have over a half million people sign a petition calling on President Obama to end the isolation and torture of Bradley Manning. The Obama administration’s ongoing persecution of Bradley Manning has served as “a chilling deterrent to other potential whistleblowers committed to public integrity,” and over 300 top legal scholars have declared that Bradley’s treatment was a violation of the Eighth Amendment’s prohibition against cruel and unusual punishment, as well as a violation of the Fifth Amendment’s guarantee against punishment without trial. Among the signatories is professor Laurence Tribe, a Harvard professor who taught President Obama. Professor Tribe was, until recently, a senior advisor to the US Justice Department.

 

Partially in response to public outcry, on April 21, 2011, Bradley was moved from Quantico to Fort Leavenworth, KS, where his conditions greatly improved. The very day he was moved, President Obama was surprised at a breakfast fundraiser by a group of protesters. At the end of the fundraiser, a member of the Bradley Manning Support Network, Logan Price, questioned him about Bradley’s situation. The President stated that “He [Bradley Manning] broke the law.” This pretrial declaration of guilt that has caused concern among legal experts, who argue it is clearly a case of ‘undue command influence’. President Obama is the highest ranking military commander, and soldiers follow his orders and his direction. By declaring PFC Bradley Manning guilty, he set the tone and direction of the subordinate military prosecution. It is now difficult for soldiers to express support for PFC Bradley Manning, who like many soldiers who follow the lead of their commander-in-chief, assume PFC Bradley Manning is guilty. Finally, reinforcing the assumption of Manning’s guilt, no charges were filed against any of the soldiers who took it upon themselves to abuse Bradley while he was under their supervision.

 

Bradley Manning has a growing list of supporters who want all the charges against him dropped. Among the supporters is the famous whistle-blower, Daniel Ellsberg, who leaked the Pentagon Papers in 1971. Recognizing the valor required to tell the truth, Ellsberg calls PFC Bradley Manning a hero and a patriot. We agree. Drop all the charges, and free PFC Bradley Manning.

 

We hope that you will join us as well. See what you can do to support justice in this historic time."

Source and for more information about Bradley Manning please visit:

www.bradleymanning.org

   

erickson

 

LES BOURDAINES Seignosse, France (Friday, June 3, 2011) – Sally Fitzgibbons (Gerroa NSW, AUS) 20, today won the Asp 6-Star Swatch Girls Pro France in an enthralling final over Sage Erickson (CA, USA) 20, in solid 4ft peaks at Les Bourdaines in front of hundreds of spectators lining the shoreline. The Swatch Girls Pro Junior France also commenced today running through to decide the final in 16 athletes in the race for this year’s Swatch Girls Pro Junior France title.

 

Fitzgibbons, after surviving a thrilling semi-final dual with Courtney Conlogue (Santa Ana CA, USA) 18, continued with a dominating display of critical, committed backhand surfing in the 35-minute final to take an early lead which she controlled through to the siren.

 

“I am really excited to get the win here with everyone surfing so well. It was super challenging with the conditions so to come out on top I am really happy. It is a great confidence boost and I came here for a little holiday but to get the win was a bonus for sure.”

 

Fitzgibbons, who continues in the race for this year’s Asp Women’s World title sitting currently in second position, showed extraordinary wave selection skills choosing the larger peeling lefts to build on her scores to end with a combined two-wave heat total of 16.00 out of 20, the highest of the event. A total which reflected her attacking surfing in the tough conditions and the heavy Les Bourdaines shorebreak.

 

“The waves were great and we held off until this afternoon with the high tide so it was a good way to finish off. The last section is so challenging so I made sure to go harder on the first couple of sections. I am stoked with the scores and to make it through to the podium.”

 

With her runner-up finish Sage Erickson solidified her position on the Women’s Star Tour rankings and has taken a giant step to securing a spot on the elite 2012 Asp Women’s World Tour. The ever smiling natural-footer worked through the final building on her total and looking for a way of putting the pressure back onto her opponent.

 

“In each contest I am striving to get on the Women’s World Tour and I think it is a dream like every other surfer has to get on that tour. I have definitely been trying a lot harder to improve my surfing and it seems to be falling into place. I am really excited and I am taking it contest by contest and heat by heat.”

 

Erickson has taken the Swatch Girls Pro France as a stepping stone towards her ultimate goal and the chance to come up against the best female surfers in the world has shown the young Californian what is needed to make it amongst the world’s best.

 

“Surfing against Sally I am taking it as an experience and a learning experience but of course I would have liked to win. Taking in what I did right and what went wrong so hopefully I can come back next year and continue.”

 

Sarah Baum (Durban, ZAF) 17, finished equal third to claim her best Star event result of the season with some outstanding heat performances. Baum had a great Quarter-final battle ousting Women’s elite tour member Alana Blanchard (HAW). With this result Baum will now head to the following event in Portugal with much added confidence.

 

“I am super stoked with a third here. I didn’t expect to get this far in the event and last year I made it to the Round of 12 and I am really pleased to beat that. It is my best result for sure and all the girls are ripping and it is a great feeling to be part of it. I am heading down to Estoril on Tuesday and I am now looking towards that contest.”

 

Courtney Conlogue (Santa Ana CA, USA) 18, finished equal third after an incredible semi-final bout against Fitzgibbons which came down to the wire. Conlogue lead early after a combination of backhand hooks and floater to have her opponent on the ropes. With less than one minute remaining without priority Fitzgibbon paddled into the bomb wave of the heat to claim an 8.50 out of 10 and a narrow victory.

 

“Definitely in this contest Sally is one of the toughest competitors,” began Conlogue. “She and I compete against each other all the time and it is either one or the other but she got my number today. I will see how it goes in the next one but here she surfed very well so it was not a bad battle to lose.”

 

The Swatch Girls Pro Junior France commenced today with two rounds of explosive surfing put on by the finest under-21 athletes with Sarah Mason (Gisbourne, NZL) 16, leading the charge with an incredible display of backhand surfing to claim the single highest wave score of both events, a near perfect 9.50 out of 10.

 

“It was really cool going out there with these girls because they are at the top and it was good heat and I am glad to win it. The wave I paddled into I knew it was going to be a good one straight away. I surfed it the best I could and I made sure I finished it to get that score.”

 

Mason, like many other Pro Junior competitors, impressed in the Swatch Girls Pro France eventually finishing equal 25th. Her committed surfing highlighted her as a future performer at the highest level.

 

“I love surfing in the Star events because it gives you a lot of confidence when you go into the pro juniors and so it is a very good experience to do the Star contests as well.”

 

Marie Dejean (Sables D’Olonnes, FRA) 19, competing in her first Pro Junior of the season, advanced comfortably to Round Three in a low scoring tussle ahead of Bianca Buitendag (ZAF). Performing rapid snaps in the critical part of a long right, Dejean was rewarded for her patience waiting for a quality wave.

 

“At the start there were no waves and I was waiting for a good one and eventually it came and I caught it. It is really cool to have so many French girls in the event and to not feel like a stranger and be in your own country. We are French and in France and we are here to represent our country and I think we are doing a good job.”

 

Phillipa Anderson (New Castle, AUS) 19, was another standout in the Swatch Girls Pro Junior France with her forehand attack on the long peeling low-tide rights. Anderson smashed out a series of hacks to claim a 9.40 out of 10 and advance to the final 16 surfers.

 

“I hadn’t actually heard the score but at the end of the wave I knew it was a good ride. I took off and it was a bit smaller and then it just ran along the bank and I did a few solid turns and finished off with a good landing. This is my first year here so I am enjoying myself and just trying to learn and have a good time.”

 

Surfers competing at the Swatch Girls Pro France are out to gain the valuable points on offer in an attempt to either maintain themselves on the elite Asp Woman’s World Tour or possibly qualify for the 2012 Asp Woman’s World Tour. Meanwhile Europe’s finest under-21 athletes will face some of the world’s best up-and-comers in the Swatch Girls Pro Junior France in their attempt to qualify for the Asp World Junior Series which starts October 3, in Bali, Indonesia.

 

For all results, videos, daily highlights, photos and news log-on to www.swatchgirlspro or www.aspeurope.com

 

Swatch Girls Pro France Final Result

Sally Fitzgibbons (AUS) 16.00 Def. Sage Erickson (USA) 9.70

 

Swatch Girls Pro France Semi-Final Results

Heat 1: Sally Fitzgibbons (AUS) 15.67 Def. Courtney Conlogue (USA) 15.00

Heat 2: Sage Erickson (USA) 10.77 Def. Sarah Baum (ZAF) 4.67

 

Swatch Girls Pro France Quarter-Final Results

Heat 1: Courtney Conlogue (USA) 10.25 Def. Justine Dupont (FRA) 7.15

Heat 2: Sally Fitzgibbons (AUS) 12.00 Def. Paige Hareb (NZL) 8.90

Heat 3: Sage Erickson (USA) 8.00 Def. Suelen Naraisa (BRA) 7.20

Heat 4: Sarah Baum (ZAF) 14.25 Def. Alana Blanchard (HAW) 8.40

 

Swatch Girls Pro France Round Five Results

Heat 1: Courtney Conlogue (USA) 14.90, Sally Fitzgibbons (AUS) 11.10, Cannelle Bulard (REU) 8.75

Heat 2: Paige Hareb (NZL) 11.75, Justine Dupont (FRA) 10.70, Georgia Fish (AUS) 7.90

Heat 3: Sage Erickson (USA) 10.00, Alana Blanchard (HAW) 8.35, Stephanie Gilmore (AUS) 5.60

Heat 4: Sarah Baum (ZAF) 11.90, Suelen Naraisa (BRA) 8.75, Dimity Stoyle (AUS) 4.65

 

Upcoming Swatch Girls Pro Junior France Round Three Matchups

Heat 1: Sarah Mason (NZL), Camille Davila (FRA), Marie Dejean (FRA), Maud Le Car (FRA)

Heat 2: Phillipa Anderson (AUS), Justine Dupont (FRA), Lakey Peterson (USA), Bianca Buitendag (ZAF)

Heat 3: Felicity Palmateer (AUS), Leticia Canales (EUK), Georgia Fish (AUS), Joanne Defay (FRA)

Heat 4: Nao Omura (JPN), Barbara Segatto (BRA), Dimity Stoyle (AUS), Ana Morau (FRA)

 

Swatch Girls Pro Junior France Round Two Results

Heat 1: Sarah Mason (NZL) 14.50, Justine Dupont (FRA) 12.90, Nage Melamed (HAW) 10.00, Meah Collins (USA) 3.65

Heat 2: Marie Dejean (FRA) 10.40, Bianca Buitendag (ZAF) 7.90, Valeria Sole (PER) 7.00, Marion Bouzigues (FRA) 3.05

Heat 3: Phillipa Anderson (AUS) 9.00, Camille Davila (FRA) 5.45, Joanna Giansanti (FRA) 4.75, Maria Abecasis (PRT) 4.35

Heat 4: Lakey Peterson (USA) 16.50, Maud Le Car (FRA) 8.95, Fanny Brice (FRA) 7.75

Heat 5: Felicity Palmateer (AUS) 11.25, Barbara Segatto (BRA) 6.40, Cannelle Bulard (REU) 6.13, Carina Duarte (PRT) 5.70

Heat 6: Georgia Fish (AUS) 10.50, Ana Morau (FRA) 6.70, Josephine Costes (FRA) 5.20, Ariane Torres (ESP) 3.00

Heat 7: Nao Omura (JPN) 7.00, Loiola Canales (EUK) 4.15, Leticia Canales (EUK) 3.60, Faye Zoetmulder (ZAF) 3.40

Heat 8: Dimity Stoyle (AUS) 10.25, Joanne Defay (FRA) 7.90, Lucia Martino (ESP) 4.00, Ainara Aymat (EUK) 2.35

 

Swatch Girls Pro Junior France Round One Results

Heat 1: Sarah Mason (NZL) 15.75, Bianca Buitendag (ZAF) 9.35, Delia Delanne (FRA) 2.30

Heat 2: Valeria Sole (PER) 9.25, Meah Collins (USA) 8.50, Erika Franco (ESP) 8.35, Lucie Milochau (FRA) 5.90

Heat 3: Maria Abecasis (PRT) 10.50, Maud Le Car (FRA) 10.00, Freya Prumm (AUS) 7.00, Kaleigh Gilchrist (USA) 3.40

Heat 4: Lakey Peterson (USA) 15.25, Phillipa Anderson (AUS) 13.95, Tanika Hoffman (ZAF) 6.85, Keshia Seelow Eyre (PRT) 5.15

Heat 5: Felicity Palmateer (AUS) 8.00, Ariane Torres (ESP) 2.25

Heat 6: Georgia Fish (AUS) 11.50, Barbara Segatto (BRA) 8.70, Marie Mitsuko Bochaton (FRA) 7.00, Yolanda Aneiros (ESP) 3.10

Heat 7: Faye Zoetmulder (ZAF) 10.85, Ainara Aymat (EUK) 6.10, Shelby Detmers (USA) 6.00, Virginia Giesen (DEU) 3.95

Heat 8: Dimity Stoyle (AUS) 11.80, Nao Omura (JPN) 8.80, Rosa Thompson (NZL) 7.65, Matilda Gomez (FRA) 5.10

 

Photos Aquashot / ASPEurope - Swatch

A FATAL FEUD.

THE HARAPIPI SHOOTING AFFAIR.

POHLEN ON HIS TRIAL.

COMMITTED TO THE LUNATIC ASYLUM.

At the Supreme Court yesterday, before His Honor Mr. Justice Conolly and a common jury of twelve, Heinrich Polilen was placed on his trial for the murder of Patrick Corcoran, at Harapipi (a settlement about 12 miles from Te Awamutu), on November 12, 1897. It will be remembered that the tragedy caused considerable excitement in the district. Pohlen, who is a native of Germany, is an old man of about 78 or 79, and has been a farmer in the Waikato for many years. He was one of Von Tempsky's men in the Maori war.

When charged, prisoner pleaded not guilty.

Mr. J. A. Tole prosecuted for the Crown, and the prisoner was defended by Mr. Mahony.

In opening the case to the jury, Mr. Tole said the case was remarkable for its simplicity, and the directness of the evidence. He then shortly went over the facts he proposed to bring out.

THE DEED.

Terrence Corcoran, son of the deceased, deposed to the shooting of his father. Witness saw the prisoner come out of the house towards where they were working, with a gun in his hand. When prisoner was about a chain off, witness heard him say something about Queen Victoria. He then came up along the boundary line to where witness and his father were, and said: "It is my Johnny's fence, and you have no right to touch it." Deceased told him not to trouble himself, and to go home and put the gun in the house. Pohlen, who was 10 or 12 feet away, then said: "I'll shoot; I'll shoot," and he then had the gun at his shoulder, pointing straight at deceased. Witness's father said "Don't you shoot," and to witness it seemed that he was going to shift another post, or take the gun. He had hardly moved when prisoner fired. Deceased was shot, and staggered into witness's arms, and Pohlen then pulled the gun on to witness. After shooting he said: "There, there, are you satisfied now?" or something to that effect. A minute or two later deceased was dead.

To Mr. Mahony: Deceased and his family had only been in the district three years. Witness was led to believe that Pohlen had had grievances about the fences, etc., for many years. As far as witness knew, none of deceased's family had ever mocked or chaffed Pohlen about his grievances. At the time of the shooting deceased was taking up posts that John Pohlen had put down, and was about to put others in, because Pohlen had come over and fenced on deceased's boundary line. Although prisoner was approaching with the gun, deceased went on with the work. Pohlen did everything openly. There was no concealment, and he never tried to run away. Since Pohlen began to quarrel with deceased, witness had not spoken to him. Witness had never taken any part in the quarrels.

Henry Zolful, farmer, residing at Kaniwhaniwha, deposed to having a conversation with prisoner a year ago last February, in which prisoner said he would shoot Corcoran. There was some land at Harapipi which Pohlen wanted but Corcoran got it. A month later prisoner again said he would shoot Corcoran. Witness said: "Don't shoot him, you will only get hung for it." Pohlen did not say it in fun.

To Mr. Malony: Pohlen did not seem to think anything of shooting Corcoran when he used the threats.

Constable Jones, stationed at Te Awamutu, deposed as to the arrest of accused.

His Honor: Did he seem to have any idea that he had committed a crime ?

Witness : I cannot say that he did.

His Honor: He did not seem to be alarmed about what would happen to him ?

Witness: No ; he did not seem to care. He did not seem to care how he had done it.

His Honor: Did he speak of it as if he had done what was right, or what was wrong ?

Witness: I cannot say that anything he said would indicate that he thought he had done wrong. James McGuirk, a Harapipi settler, corroborated the constable's evidence.

To Mr. Mahony : Everything done in witness' presence was done openly and voluntarily. Pohlen seemed very collected, and treated it as a matter of course. He seemed to think no more of it than if he had shot a trespassing animal.

To Mr. Tole : Witness saw no signs of weakness of intellect. Pohlen was quite able to distinguish between the gravity of killing a bullock and killing a man. He would be quite able to see that killing a man was a wrong act.

James Sinden, blacksmith at Pirongia,, who drove Pohlen and Constable Jones from Harapipi to Pirongia, stated that Pohlen admitted having shot Corcoran. Witness had known Pohlen for 15 years.

Mr. Tole: Have you noticed anything that would indicate there was anything wrong with his mind ?

Witness: No.

Mr. Tole : Since you have known him do you think he is capable of knowing what is right and what is wrong ?

Witness : Oh, yes, I think so.

Mr. Tole : Have you any doubt about it ?

Witness : No doubt whatever.

Mr. Tole : And do you think that his mind was in such a state that he would know tho difference between shooting a human being and shooting a cat or a dog ?

Witness: I should say so.

His Honor: I don't know whether you object to this evidence, Mr. Mahony ?

Mr. Mahony : I don't object, your Honor, but I don't know whether he is called as an expert or not.

Witness, in cross-examination by Mr. Mahony : Pohlen laid great stress on having called to Corcoran in the Queen's name. He seemed to think that covered the charge of murder. He said he called upon Corcoran twice in the Queen's name to stop, and as he did not stop, shot him. He seemed to think that, was the proper thing to do.

To Mr. Tole : He seemed to think it was the proper thing to do, to defend his son's property. Acting-detective Bailey deposed to finding the gun under Pohlen's house. Dr. A. S. Brewis, of Hamilton, was examined as to the wounds on deceased.

This witness closed the case for the prosecution.

THE DEFENCE.

Mr. Mahony said he felt sure of the result, after the jury had heard the evidence he proposed to bring to show that accused was non compos mentis. He proposed to call evidence which would, he thought, establish the fact that the prisoner was not responsible for what he had done.

J. Barker, settler in Harapipi district, said he had known Pohlen for the last 10 years. At about one o'clock on the afternoon of the shooting witness was at Pohlen's house. Pohlen did not recognise witness. Apparently he was attending to his usual duties. There was a road that passed between what had been Harapipi town belt, and the township acres, and on the road a stockyard had been erected. When Pohlen wanted to pass through on his way to the bush Mr. Corcoran objected, Pohlen applied several times to the Road Board to have the obstruction cleared away, but was not successful, and that caused ill-feeling. About two years ago the two Pohlens, the Road Board, and Corcoran had a meeting on the Harapipi Flat to discuss the question. Corcoran treated Pohlen as though he were nobody, and Pohlen got into a very excited state, raved against Corcoran, and did not seem to know what he was doing. Except under an influence of that nature Pohlen was goodnatured, and quiet. On the afternoon of the shooting Pohlen walked about repeating his rosary. He did not seem to think he had done what was wrong or unlawful; he seemed to think he had done what was right.

To Mr. Tole: Pohlen seemed to think that when Corcoran did not desist after being called on in the Queen's name, he (Pohlen) was quite right in shooting.

Dr. Waddington, living at Morrinsville, and practising in the Waikato, stated he had been living in the district since 1864, and had known Pohlen for 33 years, but had not seen him for the past 20 years. Witness was formerly a justice of the peace at Pirongia.

Constant complaints were made by residents of matter of disputes with Pohlen, and threats he used, but witness and the magistrate who sat with him (the late Major Tisdall) came to the conclusion that in certain paroxysms Pohlen was not capable of distinguishing between right and wrong—in fact that he was simply a maniac, and that it would be useless to issue the summonses, and they therefore refused to do so. The complaints against him were for threats of violence. That would be between 1864 and 1871. The paroxysms were of long duration, perhaps a couple of months, but in the intervals he was quite polite and all right.

Dr. Walker, of Auckland, deposed to having examined the accused very fully and exhaustively, on February 1, at the gaol, Mount Eden. Witness came to the conclusion that Polhen had no idea whatever of the serious nature of the charge. He did not comprehend that he was committed on a charge of murder. The shooting affair seemed to be a blank in his mind, and when witness pressed him to give particulars about it he got very excited. From the whole of the circumstances, and his examination, witness had come to the conclusion that accused's mind must have been diseased at the time, and that he had no knowledge whatever of the consequences of the act. Witness did not think that at that time Polhen was capable of distinguishing between right and wrong. On other matters he was quite sane. Witness would call it senile mania.

To Mr. Tole: The examination lasted about an hour. Pohlen did not remember the shooting, and witness could not get him up to the shooting point at all. His mind seemed to get confused at times. He would go off into a little English and a little German, and between the two no sense could be made of it. Witness thought Pohlen's mind on February 1 was in such a state that witness would be warranted in committing him to the lunatic asylum. Dr. Bakewell, of Devonport, deposed to having examined Pohlen three separate times at the prison. Witness, as a result, considered that he was suffering from senile decay of the functions and powers of his brain, coupled with the monomania on the subject of boundaries of land in which he thought he had an interest. On the first and second occasions he did not seem to grasp what he had done, and the third time he was much more depressed, and seemed broken down by his imprisonment. Witness examined Pohlen's heart, etc., and found evidences of atheroma, a hardening and stiffening of the arteries, which would lead to apoplexy and death, and caused a dearth of nutrition to the brain, particularly at the time of excessive excitement. That disease had been coming on for years. Witness questioned him as to the events of the shooting, and he became so violent that witness looked round for some article of defence. Witness pointed out to him what a scandal he had created among Catholics, but be seemed to be totally indifferent as to what he had done. On many points he might be quite sane. Witness would consider that originally Pohlen was of small mental capacity. The doctor came to the conclusion that Pohlen,at the time he did the deed, was not conscious of having done any wrong. There was not the slightest evidence of contrition. Witness would have given a certificate of committal to the asylum after the first examination.

To Mr. Tole: Witness did not think he could (at the time of the examinations) have made Pohlen understand that it was murder.

Mr. Mahony said that was the case for the defence.

REBUTING EVIDENCE.

Dr. Philson, surgeon at the gaol, was called by Mr. Tole to give rebutting evidence. Witness saw prisoner in the gaol almost daily, and had not discovered anything irrational, or contrary to sound reason about him. Witness had no reason to doubt that he knew right from wrong. Witness should think that his mind was in such a state that he would know that it was wrong to kill another man. Witness would not commit prisoner to the asylum; he would send him to the Costley Home. He had never spoken to Pohlen on the subject of the charge he was committed for.

To Mr. Mahony: Witness did not come into contact with the prisoner except when he complained of insomnia, which he said was of long standing. Witness had never made a medical examination of Pohlen to discover whether there was any mental disturbance.

To Mr. Tole: Witness never saw anything wrong with Pohlen's mind.

Dr. Lindsay deposed to having examined Pohlen on Thursday last. He was unable to ascertain that there was anything wrong with the man's mind, and thought that had been his normal condition for months past. His mind was such that witness could regard him as an accountable being. He was an intelligent man.

To Mr. Mahony: Witness spoke to him as to the events leading up to the shooting, but not as to the event itself.

To Mr. Tole: The witness could not give a certificate of committal to the asylum.

Dr. Brewis said he also examined the prisoner especially as to his mental condition, and could find no evidence of insanity.

Mr. Reston, gaoler, said he had never found anything that would lead him to suppose Pohlen was insane.

The evidence having closed at five p.m., His Honor consulted the jury as to their wishes, and they decided to sit on and hear the case out that night.

THE SUMMING UP.

After addresses by counsel His Honor went over the whole facts of the case carefully. With regard to the evidence as to Pohlen's apparent belief that he was justified in shooting a man after he had warned him to desist in the Queen's name, His Honor had to say that if that were so, then it showed such a gross ignorance of the law that could hardly be imagined in a man who had lived all those years in the colony; or aid show insanity. Speaking of the medical witnesses called, His Honor said he must remark that those called for the prosecution carefully abstained from touching the point of the state of accused's mind with regard to the shooting. They never tested the prisoner's mind with regard to that particular. Dr. Walker's evidence showed a careful examination on this particular as also did Dr Bakewell's. Three witnesses were called to give rebutting evidence, and none of them, strange to say, examined Pohlen on these very points, although of course, had they done so their evidence would have had quite as much weight as that of the other witnesses. In conclusion, he would point out to the jury that the main question they would have to consider would be, was the man suffering under such a disease of the mind as to render him incapable of knowing the nature and quality of the act, and of knowing that such an act was wrong.

THE VERDICT.

The jury retired at fifteen minutes past eight, and returned at five minutes to ten with a verdict of not guilty, on the grounds of insanity at the time of the offence. His Honor ordered that the prisoner should be committed to the Lunatic Asylum at Avondale, and detained there until the Colonial Secretary's pleasure should be made known.

paperspast.natlib.govt.nz/newspapers/NZH18980312.2.6

 

THE HARAPIPI TRAGEDY.

DEATH OF HEINRICH POHLEN

At the Asylum yesterday morning the coroner (Mr Gresham) held an inquest on the body of Heinrich Pohlen, a criminal lunatic, who had been an inmate of the Asylum since 12th March, 1898.

Dr. Beattie deposed that the deceased was eighty-three years of age, and a widower, and was formerly a farmer at Harapipi, Waikato. Since the date of his committal Pohlen had suffered from no ailment whatever. He had been sent to the Asylum on the last-named date, upon an order of Mr Justice Connolly. During the whole period of his stay in the Asylum Pohlen had not evinced any symptoms of insanity. As the death had been very sudden Dr. Beattie had desired to make a post-mortem examination. This, by the direction of the coroner, he had that morning performed. The brain and heart were normal. In his opinion the cause of death was senile decay. Verdict accordingly.

After the verdict had been recorded the coroner laid before the jury for their inspection a copy of the inquisition held by himself as coroner in Waikato on the body of one Patrick Corcoran, on 13th November, 1897. That inquiry had resulted in a verdict of wilful murder against Heinrich Pohlen, the individual whose body they had just viewed. Pohlen had under circumstances of great deliberation shot Corcoran with a fowling-piece, causing instant death. The murder at the time caused much discussion in the Waikato, where Corcoran was well known and very highly respected. Pohlen had never been considered by his neighbours as other than sane. He was tried for the murder at the Supreme Court sessions of March, 1898, and upon the evidence of two members of the medical profession the jury in the Supreme Court had acquitted the accused on the ground of insanity.

In connection with the above report we have been shown correspondence between Mr. B. Mahony, solicitor, acting for relatives of Pohlen, and the Colonial Secretary. The latter wrote: "I am instructed by the Minister to inform you that he does not consider it would be safe to discharge Henry Pohlen from the care of the Asylum authorities. His physical health is excellent, but his mental condition does not warrant his discharge."

paperspast.natlib.govt.nz/newspapers/AS19020305.2.10

 

THE INQUEST ON THE LATE HEINRICH POHLEN.

TO THE EDITOR. Sir, —I was very much pained and surprised on reading the paragraph in to-day's paper relative to the inquest on my late father, Heinrich Pohlen, who died at the asylum on Monday. The statements made by the doctor suggest that he had neither suffered from any ailment nor shown any signs of insanity during the whole of his stay in the asylum. As to ailments, I can contradict this, as I visited him early this year, and he was in the hospital for five weeks. As to insanity, he was sent to the asylum after the strongest evidence of two doctors, which was not contradicted. Furthermore, as to his insanity, doctors appear to differ. In September, 1900, in answer to a communication as to his condition from Mr. Mahony, who acted as his solicitor, the Inspector of Asylums wrote that it would be unsafe to discharge him, and that his mental condition did not warrant his discharge. I think the action of the coroner, Mr.Gresham, after the inquest, as reported in your paragraph, was most objectionable, and I can only think that what he did was done to air his own importance. If it is any satisfaction to him to know it, I can say that he has caused the deceased's relatives considerable pain.—l am, etc., P. M. POHLEN.

paperspast.natlib.govt.nz/newspapers/NZH19020306.2.7.1

  

Plot 45: Mary Pohlen (43) 1891 – Pulmonary Convulsions

Heinrich Pohlen (83) 1902

 

Of Your Charity Pray for t

MAR

the beloved

W. H. POHL

died Nov. 1

aged 4

Requeim