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The M60 is an American second-generation main battle tank (MBT). It was officially standardized as the Tank, Combat, Full Tracked: 105-mm Gun, M60 in March 1959. Although developed from the M48 Patton, the M60 tank series was never officially christened as a Patton tank. The US Army considered it a product-improved descendant of the Patton tank's design. The design similarities are evident comparing the original version of the M60 and the M48A2. It has been sometimes informally grouped as a member of the Patton tank family.
The United States fully committed to the MBT doctrine in 1963, when the Marine Corps retired the last (M103) heavy tank battalion. The M60 tank series became America's primary main battle tank during the Cold War. Over 15,000 M60s were built by Chrysler Defense Engineering. Hull production ended in 1983, but 5,400 older models were converted to the M60A3 variant ending in 1990.
The M60 reached operational capability upon fielding to US Army European units beginning in December 1960. The first combat use of the M60 was by Israel during the 1973 Yom Kippur War, where it saw service under the Magahi 6 designation, performing well in combat against comparable tanks such as the T-62. In 1982 the Israelis again used the M60 during the 1982 Lebanon War, equipped with upgrades such as explosive reactive armor to defend against guided missiles that proved very effective at destroying tanks. The M60 also saw use in 1983 during Operation Urgent Fury, supporting US Marines in an amphibious assault on Grenada. M60s delivered to Iran also served in the Iran–Iraq War.
The United States' largest deployment of M60s was in the 1991 Gulf War, where the US Marines equipped with M60A1s effectively defeated Iraqi armored forces, including T-72 tanks. The United States retired the M60 from front-line combat after Operation Desert Storm, with the last tanks being retired from National Guard service in 1997. M60-series vehicles continue in front-line service with a number of countries' militaries, though most of these have been highly modified and had their firepower, mobility and protection upgraded to increase their combat effectiveness on the modern battlefield.
The M60 underwent many updates over its service life. The interior layout, based on the design of the M48, provided ample room for updates and improvements, extending the vehicle's service life for over four decades. It was widely used by the US and its Cold War allies, especially those in NATO, and remains in service throughout the world, despite having been superseded by the M1 Abrams in the US military.
The M60 featured the M68 105mm main gun in the clamshell shaped Patton-styled T95E5 turret and several component improvements as well as the AVDS-1790-2A diesel engine and improved hull design. Some early production units did not have the commander's cupola.
The 116th Cavalry Brigade Combat Team is the largest formation of the Idaho Army National Guard. It is headquartered at Gowen Field, Boise, Idaho. It has been reorganized into an Armored Brigade Combat Team (ABCT) but remains the only unit to be designated a "Cavalry Brigade Combat Team" by special appointment of the US Army. The 116th Cavalry Brigade Combat Team has units located throughout Idaho, Montana, Oregon, and Nevada. It was reorganized into a heavy armor brigade in 1989. Often referred to as the Snake River Brigade and formerly known as the 116th Armored Cavalry Regiment, the unit includes about 3,000 citizen-soldiers from Idaho.
In July 2016, the 116th CBCT took part in Exercise Saber Guardian, which involve deploying troop elements from Armenia, Azerbaijan, Bulgaria, Canada, Georgia, Moldova, Poland, Romania, Ukraine and the U.S.
The 116th CBCT consists of the following units:
Headquarters and Headquarters Company, 116th Cavalry Brigade Combat Team (Idaho Army National Guard)
116 Cav Rgt DUI.png2nd Battalion (Combined Arms), 116th Cavalry Regiment (Idaho Army National Guard)
116 Cav Rgt DUI.png3rd Battalion (Combined Arms), 116th Cavalry Regiment (Oregon Army National Guard)
163rd Cavalry Regiment DUI.jpg1st Battalion (Combined Arms), 163rd Cavalry Regiment (Montana Army National Guard)
221st Cavalry Regiment DUI.jpg1st Squadron (Armored Reconnaissance), 221st Cavalry Regiment (Nevada Army National Guard) (joined CBCT Nov. 2016)
148 FA Rgt DUI.jpg1st Battalion, 148th Field Artillery Regiment (Idaho Army National Guard)
US 116th BEB insignia.png116th Brigade Engineer Battalion (Idaho Army National Guard) (re-organized from a special troops battalion and elements of the former 116th Engineer Battalion October 2016)
US 145th BSB insignia.png145th Brigade Support Battalion (Idaho, Montana, Nevada, and Oregon Army National Guard)
History
The 116th Cavalry (Snake River Regiment) was constituted on 4 March 1920 in the Idaho National Guard as the 1st Cavalry. It organized between March – November 1920 in the valley of the Snake River. It was redesignated on 12 October 1921 as the 116th Cavalry (less 2nd and 3rd Squadrons): Headquarters was federally recognized on 11 February 1922 at Boise (2nd and 3rd Squadrons were allotted in 1929 to the Idaho National Guard). The location of headquarters changed on 15 March 1929 to Weiser; and on 9 December 1930 back to Boise. The 116th Cavalry (less 3rd Squadron) converted and was redesignated on 16 September 1940 to the 183rd Field Artillery (the 3rd Squadron concurrently converted and was redesignated as elements of the 148th Field Artillery—hereafter separate lineage).
The 183rd Field Artillery Battalion was inducted into federal service on 1 April 1941 at home stations. The regiment was broken up on 8 February 1943 and its elements were reorganized and redesignated as follows: Headquarters and Headquarters Battery as Headquarters and Headquarters Battery, 183 Field Artillery Group; the 1st Battalion as the 183rd Field Artillery Battalion (it inactivated on 30 October 1944, Camp Myles Standish, Massachusetts); the 2nd Battalion as the 951st Field Artillery Battalion (it inactivated on 13 October 1945 also at Camp Myles Standish.
The above units were reorganized as elements of the 183rd Infantry (Headquarters was federally recognized on 10 January 1947 at Twin Falls) and the 116th Mechanized Cavalry Reconnaissance Squadron (Headquarters was federally recognized on 8 January 1947 at Caldwell). The 183rd Infantry (less 3rd Battalion) and 116th Mechanized Cavalry Reconnaissance Squadron were consolidated, reorganized, and redesignated on 12 September 1949 as the 116th Armored Cavalry with headquarters at Twin Falls. The 3rd Battalion, 183rd Infantry, was concurrently converted and redesignated as the 116th Engineer Combat Battalion—hereafter separate lineage. The 3rd Squadron was allotted on 15 December 1967 to the Nevada Army National Guard; it was relieved on 11 May 1974 from allotment to the Nevada Army National Guard and allotted to the Oregon Army National Guard. The 1st Squadron was relieved on 1 May 1977 from allotment to the Idaho Army National Guard. The Attack Helicopter Company was allotted on 1 September 1975 to the Washington and Wyoming Army National Guard. The 116th was one of the four Army National Guard armored cavalry regiments during the 1980s, along with the 107th Armored Cavalry Regiment, 163rd Armored Cavalry Regiment and the 278th Armored Cavalry Regiment.
The unit reorganized and was redesignated on 1 September 1989 in the Idaho and Oregon Army National Guard as the 116th Cavalry, a parent regiment under the United States Army Regiment System, to consist of the 2nd and 3rd Battalions and Troop E, elements of the 116th Cavalry Brigade, and Troop F, and element of the 41st Infantry Brigade. The 116th Cavalry Brigade then joined the 4th Infantry Division as the round out brigade. It was reorganized on 1 October 1995 to consist of the 2nd and 3rd Battalions, elements of the 116th Cavalry Brigade and in 1996 the brigade left the 4th Infantry Division.
Operation JOINT FORGE (SFOR XI)
Approximately 300 Idaho and Montana Army National Guardsmen and women of the 116th served in Bosnia in 2001 and 2002. The 116th Cavalry Brigade, headquartered at Gowen Field, deployed approximately 100 soldiers in March 2002, returning in October 2002. The 116th was under the command and control of the Army's 25th Infantry Division, Hawaii, during the deployment. The 91st Division (Training Support) trained the 116th Cavalry Brigade prior to its deployment to Bosnia for Stabilization Force 11.
Operation Iraqi Freedom III
In the early part of 2004 the 116th Cavalry Brigade was alerted for a mobilization to support Operation Iraqi Freedom. In June that year the entire brigade deployed for 18 months. The brigade spent the first six months at Fort Bliss, TX and Fort Polk, LA training for their combat mission.
The majority of the brigade arrived in Iraq late 2004. The 116th Cavalry Brigade was assigned to the northern part of Iraq, primarily in and around the oil-rich city of Kirkuk with elements occupying FOB Warrior, FOB McHenry and Gains Mills. For nearly a full year the soldiers of the 116th Cavalry Brigade conducted full spectrum operations in and around Kirkuk, stabilizing the region for national elections, and training the Iraqi Army and police forces.
The Iraq deployment marked the first time in the 116th Cavalry Brigade's history that the entire brigade had deployed together. This was also the first time that the 116th shoulder sleeve insignia was authorized to wear as the shoulder sleeve insignia – Former Wartime Service (often referred to as a combat patch).
As a cavalry unit, many soldiers serving in the brigade during the deployment were authorized to wear the gold combat spurs.
In November 2005 the 116th Cavalry Brigade redeployed to the United States. After redeployment the 116th Cavalry was officially redesignated from 116th Cavalry Brigade to 116th Cavalry Brigade Combat Team.
Operation New Dawn
On 17 September 2010 the brigade began a 12-month deployment to Iraq, first traveling to Camp Shelby, Mississippi, for training and premobilization certification. After serving for a year in various locations in Iraq performing Force Protection missions, the brigade returned to Idaho in September 2011.
During their deployment, they conducted numerous Force Protection missions. The unit was spread all over Iraq, being the main controlling task force for the country, from late November 2010 to early September 2011, when they turned the country over to the Kentucky National Guard.
From Quick Reaction Force platoons, convoy security teams, to ECP operations as well as administrative and biometrics operations, UAV operations, the 116th play a major role in initiating Operation New Dawn and the overall turnover of the country to the Iraqi Government.
Insignia
Shoulder Sleeve Insignia
Description: On a scarlet disc with a 1⁄8 inch yellow border 2 1⁄2 inches in diameter overall, a yellow sun emitting twelve rays surmounted by a blue horizontal wavy band bearing a yellow gliding snake.
Symbolism: The wavy band and the snake are taken from the coat of arms of the former organization, the 116th Armored Cavalry Regiment. The wavy band and snake represent the Snake River, and refer to the home area of the former organization, the Snake River Valley. The sun alludes to the state of Idaho, noted for the beauty of its sunrises. The name is taken from Shoshoni Indian words meaning " the sun comes down the mountain" or "it is morning." The predominant color, yellow, is representative of Armored Cavalry units.
Background: The shoulder sleeve insignia was originally approved for the 116th Armored Cavalry Regiment on 9 October 1967. The insignia was redesignated and the symbolism revised on 1 September 1989.
Distinctive Unit Insignia
A gold color metal and enamel device 1 3⁄16 inches high, consisting of a bundle of five gold arrows, points up, encompassed on either side of the tripartite black scroll passing across the center of the arrows and inscribed "MOVE STRIKE DESTROY" in gold letters; overall in base a red coiled rattlesnake.
Symbolism: Yellow/gold is the color traditionally associated with Cavalry. The coiled rattlesnake epitomizes the unit's motto – capabilities and military preparedness. The snake also alludes to the unit's association with the old 116th Armored Cavalry Regiment. The five arrows symbolize the unit's five campaign credits during World War II as Field Artillery; scarlet and yellow/gold are the colors associated with Field Artillery.
Background: The distinctive unit insignia was authorized on 2 May 1989.
I have not committed myself just yet to calling Beaker part of my family but I am pretty sure by my next posting he will be hehehehehehe
I do not want anymore animals as I already have more than a normal person should but for some reason this little guy has won me over.
I am extremely fussy about who I accept into my house (humans included) I have certain criteria I like met and well Beaker has pretty much met it all.
Will keep you updated on my decision. I just do not want the dynamics of my house to change as he gets older and I never want Critter to feel he is being replaced as he is still my little boy.
6 in comments
And lightbox
Portland Head has long protected Portland and the adjacent area. Cape Elizabeth residents were deeply committed to American independence from British rule. In 1776, the new Town of Cape Elizabeth posted a guard of eight soldiers at Portland Head to warn citizens of coming British attacks.
In 1787, the General Court of Massachusetts (the Massachusetts legislature) provided $750 to begin construction of a lighthouse. In 1790, when the United States Government took over the responsibility of all lighthouses, Congress appropriated $1,500 for its completion. The original tower measured 72' from base to lantern deck and was lit with 16 whale oil lamps. It was first lit on January 10, 1791.
Construction of the first Keeper's Quarters began in 1790 as the result of a contract signed by Massachusetts Governor John Hancock. A one story dwelling built to replace the first keeper's house was erected in 1816. It measured 34' x 20' with two rooms, a cellar and a porch in the rear.
By 1864 a 4th order Fresnel lens and a cast iron staircase were installed.
By 1865, the tower was raised 20' and a 2nd order Fresnel lens was installed. A portion of this lens may now be seen at the Museum at Portland Head Light. Except for a period between1883 and1885, this lens was in the lighthouse until 1958.
Late on Christmas Eve in 1886, the three masted bark Annie C. Maguire struck the ledge at Portland Head. Keeper Joshua Strout, his son, wife, and volunteers rigged an ordinary ladder as a gangplank between the shore and the ledge the ship was heeled against. Captain O'Neil, the ship's master, his wife, two mates, and the nine man crew clambered onto the ledge and then to safety . The cause of the wreck is puzzling since visibility was not a problem. Members of the crew reported they "plainly saw Portland Light before the disaster and are unable to account for same."
The current Keepers' Quarters building was constructed in 1891 as a two story duplex. Until 1989, it was home to the head and assistant lighthouse keepers and their families.
Portland Head Light was the responsibility of the United States Department of the Treasury from 1790 to 1852 when management was transferred to the US Lighthouse Board. The Board was reorganized into the Bureau of Lighthouses in 1910. In 1939, aids to navigation became the responsibility of the United States Coast Guard. On August 7th, 1989, Petty Officer Davis Simpson struck the US flag for the last time at the decommissioning ceremony recognizing the automation of the lighthouse. The property was leased in 1990 to the Town of Cape Elizabeth. Three years later, through the efforts of United States Senator George Mitchell, the property was deeded to the Town. The United States Coast Guard maintains the actual light and the fog signal, but the remainder of the property is managed by the Town of Cape Elizabeth.
"Committed to Safety"
Leaving Castlegar yard, heading east to Nelson. I caught up with the train in the Brilliant, across the Columbia River from Castlegar.
On my YouTube channel
Gelen Robinson. Committed to Purdue for football next year. Also IN state champ in wrestling at 220 lb., and runner up in state for shot put and discus.
BW conversion in Nik Silver Efex Pro 2. Actually was a lighting test shot while he was putting on the shoulder pads... turned out to be my favorite from the shoot. :)
Strobist: AB Einstein in socked beauty dish above and slightly left of camera. 2 AB 800s with 30 degree grids either side for rim lighting.
Back in January I committed to being more active in photography and flickr. Now that it's almost been a month since my last post I'm not sure I'm succeeding very well. So I plan to do a post a day this week to catch up. The theme? Skylines of course! Most of these will be from the archives, and I'll have something from Houston, San Antonio, and new to me: Dallas.
Here is another take of the Houston skyline from back in December. This one - unlike the rest - was taken before the sun had set.
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When my paternal grandmother died in South Africa in November 1973, my father didn't inherit very much, but with the little money left over in his mom's estate, he acquired new technology that committed our old Garrard radiogram (similar to this one, but with darker wood and the older, "ball-and-claw", style legs) to my bedroom. To fill the space in the lounge he bought a state of the art hi-fi which comprised a Bang & Olufsen (B&O) Beolab 1700 amplifier, a Beomaster 1700 tuner, a Beogram 1202, a top-loading Sony TC 131 SD cassette deck, B&O speaker and Beyer Dynamic DT 100 studio headphones. At the time this was cutting edge gear and it opened up a new world of audio exploration for me and my family. With the rise of CD's in the 80's, the system was rarely used. My father passed away in 1990 and I moved it into storage in Pretoria when I relocated to Europe.
In 2014 I brought it across to the UK and have been trying to figure out what to do with it. This is because I also brought over my 21st birthday present from my parents, namely a Micro Seiki MB-14ST turntable, Technics SA-D10 AV Control Stereo Receiver and the monstrous 6-speaker B&W rig that Debs bought me for my 40th birthday in Prague. So I don't need to replace anything. As the Beolab and Beomaster need a fair amount of work (i.e. the slider rheostats need cleaning and the internal strings that these sliders rely on have perished and need to be replaced) I decided to recommission the Beogram 1202 turntable and to add it to my current system. After months of internet research, things were not looking promising. Official B&O agents seem to want nothing to do with 70's gear, despite there clearly being a cult following on eBay. And it was there that I found the guru I was looking for! Steve Callaghan (trading as calasthe1st on eBay) is a self-professed Beogram 1202 Repair & Service "anorak" - an electronics engineer who loves the 1202 and has specialised in resurrecting these beautiful turntables. We liaised, I confirmed that I wanted to proceed and drove to Steve's place to drop off the turntable.
A few weeks later it was ready, and looked absolutely immaculate. Steve serviced the turntable's mechanics, rebuilt the motor and made sure that everything operated smoothly and silently, and worked like clockwork. He also calibrated the unit and it's probably in better condition than when it left the factory in 1973! I was amazed to hear that the runner drive belt was still perfectly serviceable after over 40 years and the scarce (and expensive) SP14 stylus and cartridge were still working just fine. The latter is unique to B&O and is somewhere between the moving magnet and moving coil cartridges used by other turntables. Bottom line - they're hard to find and I don't want to break it! While the unit was being rebuilt, I bought an all metal 3-port 3-way stereo audio switch with phono input and output connectors, so I can simply switch between the two turntables without the need for an additional pre-amp for the B&O. Suffice it to say, I am over the moon to have my father's old pride and joy fully functional again, and it plays like a dream. On my next trip to SA I will bring back some of my father's albums, and look forward to playing his personal favourite from 1973, namely "Papa Was A Rolling Stone" by the Temptations. Damn - I miss the old man. Thanks to Steve Callaghan for bringing a little piece of his world back to life :-)
GOVERNOR TOMBLIN DELIVERS STATE OF THE STATE ADDRESS
Address highlights top priorities and key pieces of legislation
CHARLESTON, W.Va. (January 13, 2016) - Gov. Earl Ray Tomblin today delivered the 2016 State of the State Address in the House Chamber at the State Capitol Complex.
Gov. Tomblin's remarks included an overview of new programs and initiatives related to his top priorities as governor, as well as a number of new pieces of legislation he plans to introduce during the 2016 Legislative Session.
Since becoming governor in November 2010, Gov. Tomblin has focused on issues such as workforce development, combatting substance abuse, responsible fiscal policies and job creation. Following are highlights from the State of the State speech and other legislative initiatives of Gov. Tomblin.
ECONOMIC DEVELOPMENT
Gov. Tomblin has worked to create a positive business climate now and for decades to come, and he remains committed to working with business and industry leaders from a variety of industries to create new investments and bring jobs to West Virginia. Companies from across the nation and around the world are noticing the changes the state has made, and nationally and internationally recognized companies - including Macy's Amazon, Quad Graphics, Hino Motors, Diamond Electric, Toyota and Procter and Gamble - have chosen to locate, expand and invest in West Virginia.
Tonight, Gov. Tomblin added another company to the list of those that have committed to West Virginia. During the address, Gov. Tomblin announced polymer additive manufacturer Addivant has decided to stay and expand operations in Morgantown, saving nearly 100 jobs and adding at least $12 million in new investments and additional opportunities for employment.
While these large investments are a vital part of West Virginia's long-term success, Gov. Tomblin is also committed to ensuring small business owners have a chance to excel and grow. Tonight, Gov. Tomblin introduced the Self-Employment Assistance Act, designed to make it easier for unemployed West Virginians to get the help they need to open a business. The act allows entrepreneurs to continue receiving unemployment benefits while establishing their new business. This helps owners reinvest in their new venture and employees, while also providing a steady source of financial support for their families.
WORKFORCE DEVELOPMENT
In working to bring new investments and create jobs, Gov. Tomblin has also made it a top priority to ensure these jobs are filled by skilled and well-trained West Virginians. With the help of his Workforce Planning Council, Gov. Tomblin has established new workforce development programs and strengthened existing initiatives to meet the needs of business and industry operating here. The state has received more than $40 million in federal grant funding to support Workforce West Virginia operations across the state, helping coal miners, their families, and those who have exhausted their unemployment benefits find careers in growing industries.
Through a collaborative partnership among business, industry, education and labor leaders, Gov. Tomblin has established a new Regional Job Matching Database, an online source for both educational program listings and employment opportunities available close to people's homes. This database will help match students with training programs in critical needs areas and connect them with employers seeking those same skills.
In addition, Gov. Tomblin also plans to introduce legislation that will expand the West Virginia Department of Health and Human Resources' (WVDHHR) Temporary Assistance to Need Families (TANF) pilot program. Through a partnership with the WVDHHR and Southern West Virginia Community and Technical College, the pilot program was designed to help West Virginians already receiving TANF benefits enroll in college courses, get access to financial aid and work with advisors to begin a new career path to support themselves and their families. With this program expansion, more West Virginians will receive the help and support they need to become productive, successful members of their local communities.
STRENGTHENING SOUTHERN WEST VIRGINIA
Gov. Tomblin has dedicated much of his public service to supporting West Virginia's coal miners and their families. In recent years, both the state and nation have experienced unprecedented downturns in this industry, adversely affecting local operations and devastating the lives of many hardworking West Virginians.
Tonight, Gov. Tomblin highlighted ongoing efforts to support and strengthen all those affected by the downturn in the coal industry. The state has submitted an application to the National Disaster Resilience Competition (NDRC), seeking more than $140 million in funding from the United States Department of Housing and Urban Development. This competition has the potential to help Boone, Lincoln, Logan, Mingo, McDowell and Wyoming counties adjust, adapt and advance their communities. If successful, funding will be allocated to help repair and rebuild aging infrastructure, promote land use planning and hazard reduction efforts and stimulate housing and economic development in the region.
Gov. Tomblin tonight also announced plans to develop of the largest industrial site in West Virginia history - the former Hobet surface mine in Boone and Lincoln counties. At 12,000 acres, this property is large enough to fit every major economic development project in recent history - with thousands of acres left over. The state is working in partnership with local landowners, Marshall University, West Virginia University and the Virginia Conservation Legacy Fund to find ways to re-develop this site and diversify southern West Virginia's economy.
ENERGY
In working to ensure West Virginia's energy sector is strong and diverse, Gov. Tomblin has also worked hard to support development of West Virginia's abundant Marcellus, Utica and Rogersville shale formations. Tonight, Gov. Tomblin stressed the need to create the processing and pipeline infrastructure necessary to ensure this industry's continued growth now and for years to come, highlighting major investment projects such as the Columbia Gas Mountaineer Xpress pipeline.
Gov. Tomblin also announced that while the Department of Environmental Protection continues to work on a feasibility study related to the state's Clean Power Plan Submission, it's likely that plan will include items such as reforestation and replacement of boilers to improve the efficiency of existing coal-fired power plans.
TACKLING SUBSTANCE ABUSE
Gov. Tomblin has made combatting the state's substance abuse epidemic a top priority of his administration. As communities and families across West Virginia continue to battle substance abuse from a number of fronts, Gov. Tomblin has invested a significant amount of time and funding to strengthen community-based treatment options and programs to give those struggling hope and get them on the road to recovery.
Tonight, Gov. Tomblin introduced legislation to support ongoing substance abuse efforts. He announced new licensing requirements for Suboxone and Methadone clinics, requiring medication-assisted treatment facilities to provide comprehensive therapies in coordination with medication to help to treat the root causes behind addictions, rather than simply supplying a short-term fix.
In addition, Gov. Tomblin introduced legislation to expand the Opioid Antagonist Act of 2015, making opioid antagonists, such as Narcan, available to any West Virginian without a prescription. This new legislation requires pharmacists to train those who receive this drug on how to administer opioid antagonists and helps the state track those receiving Narcan to help better focus state resources in areas hardest hit by opioid overdoses.
JUVENILE JUSTICE
Gov. Tomblin's juvenile justice reforms have also made a significant impact on our state's youth, as he has worked to improve outcomes for those currently in the juvenile justice system and provide early-intervention care to at-risk students to keep them in the classroom and out of the courtroom. During his address, Gov. Tomblin touted the success of 2015's Juvenile Justice Reform, specifically highlighting positive results of the truancy diversion program.
He also announced the Division of Juvenile Services has reduced the number of kids being sent to out-of-home placements by more than one-third and reduced the number of detention beds by more than 40 percent. So far the state has saved $6 million, and the Division of Juvenile Services is confident West Virginia can double that savings in coming years.
EDUCATION
Ensuring students remain in the classroom for 180 days of learning is just one of Gov. Tomblin's education priorities, as he is equally committed to ensuring West Virginia's education system stands ready to provide students with the thorough and efficient education they deserve. In addition, they should receive new learning opportunities that supply the skills and hands-on experience they need achieve long-term success in West Virginia.
To improve upon West Virginia's educational offerings, Gov. Tomblin has created the Innovation in Education Grant Program, which will not only supply students with special skills and hands-on training, but will also give them the opportunity to compete among their peers on a national and world-wide scale. This new program is designed to reward teachers and schools in West Virginia for innovation and creativity in the classroom. The reallocation of $2.8 million in existing West Virginia Department of Education money will support new classroom offerings that are designed to help students develop and gain these skills in high-demand fields, such as science, technology, engineering, math and entrepreneurship.
FISCAL RESPONSIBILITY
Throughout his administration, Gov. Tomblin has made sure to enact and uphold fiscally responsible policies. He understands the state is experiencing significant budget challenges, but remains committed to making difficult choices now that will help ensure West Virginia has a bright future now and for years to come.
Gov. Tomblin tonight introduced legislation to pay off West Virginia's old workers' compensation debt more than a decade ahead of schedule. This also will remove additional severance taxes on coal and natural gas industries earlier than anticipated, providing much-needed relief for energy businesses struggling with low prices.
In helping to ensure West Virginia's tax base is both stable and diverse, Gov. Tomblin tonight also proposed raising the state's tobacco tax by 45 cents to a total of $1 a pack. This increase will not only help discourage West Virginians from smoking or using tobacco products, it will also provide $71.5 million annually to support health-related costs. $43 million of this revenue will help fund PEIA, ensuring public employees do not see the dramatic benefit reductions initially proposed.
Gov. Tomblin also proposed legislation to eliminate a sale tax exemption that will bring our state's telecommunications tax in line with 41 other states across the country. This legislation will place the same 6 percent sales tax on cell phone and phone line usage and generate $60 million annually.
With these proposed changes, the 2017 budget Gov. Tomblin presented uses no money from the state's Rainy Day Fund and in fact predicts surpluses beginning in 2019.
Gov. Tomblin will also introduce the following pieces of legislation:
Workforce Innovation & Opportunity Act (WIOA) Reporting Update
Updates current West Virginia code to reflect 2014 federal law for compliance and continuation of federal funding from the U.S. Department of Labor.
Authorizes information sharing by Workforce West Virginia with the state agencies responsible for vocational rehabilitation, employment and training to better align the workforce system with education and economic development in an effort to create a collective response to economic and labor market challenges on the national, state and local levels.
West Virginia Workforce Development Board Updates
Updates the composition of the West Virginia Workforce Investment Council and changes its name to the West Virginia Workforce Development Board to comply with WIOA.
Borrowing from Rainy Day for Unemployment Compensation Fund
Authorizes borrowing in amount up to $25 million to provide additional funds for unemployment compensation.
Controlled Substances Monitoring Program (CSMP) Update Bill:
Requires practitioners (doctors, pharmacists and others) to register for the CSMP to obtain or renew a license.
Creates an administrative fine of $1,000 for failure to register for the CSMP, as well as an administrative fine of $500 for failure to access the CSMP as required.
Certificate of Need Exemption for Out-Patient Behavioral Health Community-Based Services
Exempts community-based behavioral health care facilities, programs or services from the certificate of need process contained in W.Va. Code 16-2D-1 et seq.
811 - One Call System
Makes underground pipelines of 4" in diameter and greater subject to "call before you dig" reporting if not otherwise required by state or federal law. Applies to gas, oil or any hazardous substance pipelines.
Membership in 811 requires an entity to provide mapping data indicating where their underground pipelines are located and to respond within the specified time periods when notified by the 811 administrator and be able to mark its underground pipes.
15 Minutes Rule
Requires that drilling, production and pipeline activities are subject to the state's 15-minute emergency notification law (WV Code 15-5B-3a (b)(1)).
Provisions apply to emergency events that involve a death or serious injuries, unplanned ignitions, fires or explosions and similar serious emergency events (confirmed emergencies) at drilling, production and pipeline sites.
Notification must be provided within 15 minutes to the West Virginia Division of Homeland Security and Emergency Management and include preliminary information regarding the nature and extent of the emergency event, any existence or non-existence of threats to public health, substances involved or released and designated principal contact information.
Transportation Network Company Bill (TNC) - Uber/Lyft
Authorizes TNCs to operate in West Virginia by obtaining a permit from DMV.
Requires automobile insurance and uninsured and underinsured motorist coverage.
Requires a zero tolerance for drug and alcohol policy.
Requires TNCs to have a nondiscrimination policy and comply with nondiscrimination laws.
Office of Coalfield Community Development Bill
Continues the Office of Coalfield Community Development in Commerce (previously in Division of Energy)
Air Ambulance Bill
Provides air transportation or related emergency or treatment services providers operating in West Virginia from collecting more for service from PEIA covered persons than the currently allowable Medicare reimbursement rate.
Repeal Behavioral Health Severance & Privilege Tax
Eliminates the behavioral health severance and privilege tax and limits the sales tax exemption on durable medical goods to those purchased for home use only.
The change is believed to be revenue neutral and will help ensure continued federal matching funds for Medicaid and Medicare.
Reduce Required Annual Severance Tax Deposit to Infrastructure Bond Fund
Reduces the amount of severance tax proceeds deposited into the West Virginia Infrastructure General Obligation Debt Service Fund for payment of debt service on such bonds from $22.5 million annually to an amount equal to annual debt service, not to exceed $22.25 million annually.
Personal Income Tax update
Updates the Personal Income Tax code to be in compliance with federal tax laws
CNIT Update & Revised Filing Date
Updates the Corporate Net Income Tax code to be in compliance with federal tax laws.
Intermodal
Terminates funding of the Special Railroad and Intermodal Enhancement Fund beginning January 1, 2016. The source of funding is corporate net income taxes.
Racetrack and Historic Hotel Modernization Funds Cessation
Ends the Licensed Racetrack Modernization Fund and Historic Hotel Modernization Fund and moves all funds currently in such funds to the General Revenue Fund.
Cessation of Deposit into Road Fund from Sales Tax for FY2016
Eliminates for fiscal year 2016 the deposit of sales tax proceeds into the State Road Fund from sales of construction and maintenance materials acquired by a second party for use in the construction or maintenance of a highway project.
Such sales tax proceeds will be deposited into the General Revenue Fund in lieu of the State Road Fund.
State Aid Formula Changes
Eliminates the Growth County School Facilities Act, which allowed growth county boards of education to designate general fund revenues from new construction (increasing property taxes) for placement in a growth county school facilities act fund.
Adjusts the formulas for the foundation allowance for both professional educators and service personnel.
Adjusts and eliminates certain adjustments to the foundation allowance for transportation costs (increasing bus life from 12 to 15 years and mileage from 180,000 to 225,000 miles).
Adjusts the calculation for the foundation allowance to improve instructional programs.
Eliminates certain restrictions in the computation of the local share applicable to growth county schools.
Infrastructure Fund Excess Lottery Deposit Reduction
Decreases the annual deposit of Excess Lottery revenues to the Infrastructure Fund from $40 million to $30 million for fiscal year 2017.
Increases the percentage of funds that may be disbursed from the Infrastructure Fund in the form of grants from 20% to 50% for fiscal year 2017.
SBA Deposit Reduction
Decreases for fiscal year 2017 the annual deposit of sales tax proceeds into the School Building Authority's School Major Improvement Fund from $5 million to $4 million (was reduced for FY16 to $3 million).
Decreases for fiscal year 2017 the School Building Authority's School Construction Fund from $27,216,996 to $24,216,996 (was reduced for FY16 to $21,216,996).
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Turtle Bay, Manhattan, New York City, New York, United States
Summary
Paul Rudolph, one of the most celebrated and innovative American architects of the 20th century, was associated with 23 Beekman Place for more than 35 years, from 1961 until his death in 1997. Trained at the Harvard Graduate School of Design in the 1940s, Rudolph was a second-generation modernist who grew dissatisfied with functional aesthetics but remained committed to exploiting industrial materials to create structures of great formal complexity. From 1958 to 1965, he served as chairman of the Department of Architecture at Yale University, where he designed the well-known Art and Architecture Building, now called Paul Rudolph Hall. Rudolph began leasing an apartment on the fourth floor of 23 Beekman Place in 1961, which became his full-time residence in 1965. He purchased the building in 1976 and converted it into five apartments in 1977-82, adding a remarkable multi-story penthouse that suggests a work of architectonic sculpture.
New York Times architecture critic Paul Goldberger praised the steel-and-concrete design, calling it “a handsome composition, a neat arrangement of geometric forms that is visually pleasing in itself and a welcome addition to Beekman Place’s already long list of architectural styles.”
23 Beekman Place was also home to actress Katharine Cornell. Dubbed by drama critic Alexander Woolcott the “First Lady of the Theater,” she purchased the building with her husband, director-producer Guthrie McClintic, in 1922 and lived here until the early 1950s. Although the elaborate multi-level interiors have been modified by subsequent owners, the exterior is virtually unchanged. Rudolph completed only six buildings in New York City. 23 Beekman Place stands out as one of his most personal and experimental designs, drawing on themes that he explored throughout his prolific career, as well as anticipating aspects of his later work in Southeast Asia.
DESCRIPTION AND ANALYSIS
Beekman Place
The Paul Rudolph Penthouse & Apartments is located on Beekman Place, a small residential enclave in the Turtle Bay section of Manhattan. Close to the East River, this street extends just two blocks, from Mitchell Place (aka East 49th Street), past 50th Street (aka Dunscombe Place), to 51st Street. Topography has always played a significant role in this neighborhood’s appeal. Because the numbered cross-town streets end slightly to the east, for more than a century Beekman Place developed in quasi-isolation, standing above and apart from early industrial activities in the area, and construction of the United Nations, which began in the mid-1940s. Furthermore, due to the street’s unique and secluded character, it attracted a continuously changing roster of prominent residents, from the late 19th century to the present day.
Beekman Place was first opened in the mid-1860s. Most of the property in the area was owned by Samuel W. Dunscombe, a former minister. Four-story houses, faced with brownstone and classical detail, were soon erected on both sides of the new street, as well as a stone retaining wall to separate the rear yards from a narrow piece of river front property that James W. Beekman and family continued to own. These single-family houses were similar to those along 48th and 49th Streets, in what is now the Turtle Bay Gardens Historic District; each building was 20 feet wide, with a continuous metal or wood roof cornice, as well as a stoop rising to the first or parlor floor. Early residents included author Henry Harland, who produced popular novels under the pseudonym Sydney Luska. In Mrs. Peixada (1886) he described the street’s character:
Beekman Place, as the reader may not know, is a short, chocolate-colored, unpretentious thoroughfare, perched on the eastern brink of Manhattan Island, and commanding a fine view of the river, of the penitentiary, and of the oil factories of Hunter’s Point.
When Beekman sold the property, he promised that any future development would rise no higher than Dunscombe’s retaining wall – about 40 feet. He also promised that “nothing could be built there considered dangerous, noxious or offensive.” In 1914, the estate’s lawyers asked that these restrictions be nullified to allow improvements to the property. They claimed that commercial use was part of the “natural progress of the city,” but the New York State Supreme Court upheld the 1865 agreement, maintaining restrictions. Such litigation had a significant impact on Beekman Place; in addition to protecting views from the houses that faced east, these events brought the area increased attention and a large number of buildings were sold, substantially altered, or demolished.
Residential Beekman Place
Actress Katharine Cornell (1893-1974) and producer-director Guthrie McClintic (189361) acquired 23 Beekman Place in 1922. They purchased the former town house from Charles Schmid, who acquired it from Maria L. Higgins in 1906. It seems likely that one of these owners removed the stoop and divided the structure into at least two apartments, which were occupied in the 1910s by Schmid and four children, and Roger Howson, who later became chief librarian at Columbia University, as well as his wife, three children, and a governess.
Cornell and McClintic met in 1921 and married, forming a professional partnership that lasted four decades. Though relatively little is known about their private lives, they collaborated on 28 theatrical productions, with Cornell in the lead roles. Critic Alexander Woollcott described her as the “First Lady of Theater” and she was often compared to such luminaries as Helen Hayes and Lynn Fontaine. McClintic rivaled Cornell in terms of his contribution to the New York stage, directing 94 theatrical productions, including both classic and contemporary works.
Architect Franklin Abbott was hired to “remodel” the front elevation in 1929, as well as the interiors. Simple neo-classical details were added to the facade, as well as round-arched windows at the base and rusticated stonework. It was probably at this time that a service entrance was added to the right side of the ground story, as well as a metal canopy to keep water from collecting in the areaway. The basement was also extended at the rear of the property and walls were built around the garden. According to the United States Census of 1930, McClintic and Cornell occupied the building with two servants, a butler and cook, and possibly, a single tenant. A visitor in the 1940s described their home as “veritable theatrical museum,” with Cornell occupying the third floor, and McClintic, the fourth. They moved to Palisades, New York, in 1951 and the house was sold two years later, in 1953.
In the 1920s, Beekman Place developed considerable cachet, attracting prosperous families and cultural figures, such as: John D. and Blanchette Rockefeller III at 1 Beekman Place (Sloan & Robertson, 1929); Noel Coward at 2 (1932); composer Irving Berlin at 17 (1929); landscape architect Ellen Shipman at 19-21 (Butler & Corse, 1920s); CBS executive William S. Paley at 29 (Eldridge Snyder, 1934); art critic and historian Walter Pach at 33 (redesigned by Harrie T. Lindeberg, 1925); and painter Max Ernst and Peggy Guggenheim at 39 (redesigned by John B. Thomas, 1925). Physical changes to the immediate neighborhood also contributed to an aura of exclusivity, starting with construction of the East River (now Franklin Delano Roosevelt) Drive in the 1940s. Built on landfill and pilings, this highway project eliminated commercial wharves and reduced local access to the waterfront.
The city also acquired riparian rights to a section of the shoreline between 52nd and 53rd Streets and a pedestrian bridge was constructed above the highway, near 51st Street. This trend continued in the 1950s, with the completion of the United Nations Headquarters, which occupies a 17-acre site, south of 48th Street. Acquired from developer William Zeckendorf, a resident of 30 Beekman Place (Emery Roth, 1932), this large parcel had been occupied by tanneries, breweries, and slaughterhouses. The buildings at 860 and 870 United Nations Plaza, a mixed-use development with the apartment entrances facing 49th Street and Mitchell Place, were erected by the architects Harrison & Abramowitz in the mid1960s. Like “Beekman House,” a neo-Gothic style apartment building at 439 East 51st Street (Treanor & Fatio, 1925) that stands at the street’s north end, this pair of sleek, bronze-colored International Style towers blocks views south and provides a sense of enclosure.
Paul Rudolph in New York City
Paul Rudolph was an important late 20th century American architect, with a close association with New York City. He moved his practice here at the height of his career, during the mid 1960s, when his tenure as chairman of the Department of Architecture at Yale University was coming to a close and his firm was embarking on many ambitious projects, including a large number in the metropolitan area.
Born in Kentucky in 1918, Rudolph received a Bachelor’s Degree in Architecture from the Alabama Polytechnic Institute, now Auburn University, in 1940. During the Second World War, he spent nearly four years as an officer in the U.S. Naval Reserve working at the Brooklyn Navy Yard, where he oversaw ship construction. For a brief period prior to the war (1941-42), and after, he attended the Harvard Graduate School of Design, where he studied with Walter Gropius and Marcel Breuer, formerly of the Bauhaus. Rudolph graduated in 1947 and following travels in Europe, was active in Florida where he worked with the Sarasota architect Ralph Twitchell (1890-1978). The sleek, box-like houses that he produced were widely praised for their imaginative forms and sensitivity to the natural environment. Rudolph also worked for the Museum of Modern Art in New York City, collaborating with design curator Edgar Kaufmann, Jr., on the “Good Design” exhibition of 1952.
Several years later, in 1955, he designed “The Family of Man,” organized by photography curator Edward Steichen. With more than five hundred images on display, this immensely popular exhibition included one of the museum’s most daring and memorable installations.
Rudolph maintained three architectural offices in the early 1960s: in New Haven, where he designed the controversial and now-celebrated Art and Architecture Building at Yale University; in Cambridge, Massachusetts; and Manhattan. His approach to design became increasingly sculptural and many projects were executed using textured concrete. Though most schemes in the metropolitan area remained unrealized, such as an audacious plan for the Lower Manhattan Expressway (1967-72) and a Graphic Art Center over the West Side Highway (196768), he did execute at least five other projects here: a townhouse at 101 East 63rd Street (1966), Manhattan; Tracy Towers (1967-72), 20/40 West Mosholu Parkway, the Bronx; Davidson Houses for NYC Housing Authority (1967-73), 810 Home Street in the Morrisania section of the Bronx; Middletown Plaza for the NYC Housing Authority (1967-73), 3033 Middletown Road in the Pelham Bay section of the Bronx; and 246 East 58th Street (1989-94), Manhattan.
His first office in Manhattan was located on the top floor of 26 West 58th Street, between Fifth and Sixth Avenues. Designed 1964-65, the interiors suggested a terraced garden with distinct and overlapping levels of interconnected workspace that anticipate the general layout of the penthouse. When the 58th Street building was demolished in 1969, Rudolph settled into a smaller space at 54 West 57th Street, near Sixth Avenue, where the alterations to 23 Beekman Place were planned. In the early 1990s, he moved the office to 246 East 58th Street, which he designed and built as an investment. In his final years, he worked at 23 Beekman Place, where he converted his bedroom into a small atelier. During this period, most of his clients were located in Southeast Asia and local firms were responsible for preparing the final production drawings and overseeing construction. Rudolph died in 1997; in his New York Times obituary, architecture critic Herbert Muschamp discussed his evolving reputation and continued significance:
Mr. Rudolph leaves behind a perplexing legacy that will take many years to untangle. With the exception of Louis I. Kahn, no American architect of his generation enjoyed higher esteem in the 1960s . . . [he] wielded enormous influence over the direction of American architecture at mid-century. His buildings . . . were widely studied and imitated. In recent years, American architecture students too young to remember the 1960s have rediscovered Mr. Rudolph as a model of rare integrity. In 1993, at a lecture at the Cooper-Hewitt Museum in New York, he drew a standing room only crowd composed mostly of the young and held the audience spellbound, as if he were a visitor from a long-vanished golden age.
In the introduction to a 2008 collection of architect’s writings, Robert A. M. Stern declared that Rudolph “possessed the greatest talent of his generation of American architects.”
Re-designing 23 Beekman Place
Rudolph began his three-decade association with 23 Beekman Place in 1961, leasing the fourth-story from Philomena Marsciano, of the Mariscano Foundation, which had purchased the building as an investment five years earlier. He was currently living in New Haven and probably used the 700-800 square foot apartment on weekends, or occasionally, as a workspace. It became his primary residence in 1965. Two years later, in 1967, New York Times reporter Barbara Plumb wrote: “This one-bedroom apartment may be small, but its influence is likely to be huge because the architect, Paul Rudolph, former chairman of the School of Architecture at Yale University, lives here.”
In the mid-1970s, Manhattan’s real estate market was weak and Rudolph purchased 23 Beekman Place for $300,000. Having already completed several significant alterations as a tenant, he wrote in GA Houses:
For approximately 15 years I have occupied an 800 square foot apartment overlooking the East River. During this period its constrictions were modified in various ways. Three small windows facing the river, Roosevelt Island, and industrial Queens (complete with its 40’ x 90’ neon signs) were replaced by a glass wall with doors opening onto a small terrace.
Though the text devoted considerable attention to the interiors, he concluded with this cryptic sentence: “The apartment no longer exists, but it was never more than a series of sketches, or studies, for other projects.” In saying this, Rudolph hinted at forthcoming changes, not only to his apartment but to the entire structure at 23 Beekman Place.
Initial plans for a $120,000 alteration were filed with the Department of Buildings (DOB) in July 1976. Plan examiners expressed objections to the proposed height and the enlargement of the second, third and fourth floors by as much as 25 per cent. Alfonso Duarte, a Queens engineer, presented Rudolph’s case to the Board of Standards and Appeals (BSA), arguing that it was “not feasible or practical nor even economical to erect a new comparable structure on the site” and that by taking specific precautions it would actually improve safety. The BSA granted a variance in February 1977 and a DOB permit was issued in June 1977.
Donald Luckenbill, who was employed in Rudolph’s office from 1969 to 1982, served as project architect. Trained at Brooklyn’s Pratt Institute, he remembered 23 Beekman Place as an extremely challenging project that needed to be broken down into “manageable parts.” The rear was demolished and a new steel-and-glass facade was erected that extended out by as much as 17½ feet. Furthermore, the roof-top addition was carefully engineered to support multiple mezzanines, terraces, and cantilevers. At the front of the building, the cantilever projects approximately five feet, matching the depth of the areaway below. Some proposals, however, were rejected by DOB, such as a roof-top swimming pool and rooms without windows. Luckenbill met frequently with plan examiners during 1976 and 1977. He worked closely with contractor Marco Martelli, of the Omar Building Corp., of New Rochelle, as well as structural engineer Vincent J. DeSimone.
Though the upper floors are the most conspicuous element, the first stage of work involved rebuilding sections of the brick sidewalls, which were determined unsafe. The penthouse was then erected during late 1977 and 1978 using “exceptionally light” steel supplied by East Bay Iron Works, located in the Hunt’s Point Section of the Bronx, and concrete block panels manufactured by Imperia Brothers, of Pelham Manor, New York.
By the end of 1978, most of the interior work on the rental apartments was done and the materials needed for the penthouse were being raised to the fifth floor. The building received temporary certificates of occupancy throughout 1979 and 1980. So that the apartments could be rented at market rates only five units were built. Two were duplexes at the rear of the building, spanning the ground and first floors, as well as the fifth and sixth floors. The penthouse, sometimes described as a quadriplex, was arranged on four interconnected levels. Entered from the main stairs near the west end of the sixth and seventh story, it contained a two-level guest suite on Beekman Place, as well as a private elevator. At the core was a large volume of space ringed by cantilevered floors, narrow bridges, open stairs, windows of varying dimensions, and terraces. In total, there were estimated to be seventeen distinct levels. A final certificate of occupancy was awarded in January 1982.
Rudolph would continue to rework the interiors (not part of designation) in subsequent years, often serving as his own contractor. Various completion dates have been proposed, including as late as 1988, when architect-critic Michael Sorkin called the penthouse “one of the most amazing pieces of modern urban domestic architecture produced in this county, a structure packing more finesse and design wallop in its compact volume than many architects manage to produce over entire careers.”
Architectural and Aesthetic Significance
Rudolph was a “second-generation” modernist. Trained at Harvard University in the 1940s, he studied with Bauhaus founder Walter Gropius but eventually grew dissatisfied with the so-called “International Style,” which he described as “monotonous” and “timid” as early as 1952. To Rudolph, functional aesthetics became a cliché after the Second World War and he said that “driving down Park Avenue [was] rather like flipping through the pages of a window manufacturer’s catalogue.” Though he never completely rejected this training, like his classmates Edward Larrabee Barnes, Victor Lundy and I. M. Pei, he saw modernism as “a base on which one could build, not merely a formula.” Rudolph later remarked:
I think things grow, one thing from another, and develop, and retard and take side trips and whatnot. [International-style modernists] figured out a lot of things that give you a base to proceed.”
Rudolph’s once-distinguished reputation entered a slow period of decline in the 1970s – Post-Modernism (and the rediscovery of traditional ornament) was becoming fashionable. Despite trends, he remained strongly opposed to using historical forms, claiming as early as 1962: “neoclassicism is a dead duck. We have been through almost a decade of neo-classicism, which has nearly ruined American architecture.”
23 Beekman Place is a late work in Rudolph’s career that draws on themes that he explored throughout his life, as well as anticipating projects that he would design for Southeast Asian clients during the 1980s. At a time when many of his peers were drawn to stone surfaces with classical detail, he remained committed to experimenting with industrial materials to produce complex abstract forms. Consequently, this project ignored current fashion – not only would it provide him with a spacious residence and rental income, but it would demonstrate his continued vitality as a designer and the enduring relevance of architectural modernism.
In New York City, relatively few buildings have been designed and built by architects for their own use. Two significant 20th-century survivors can be viewed in nearby in Turtle Bay, close to Beekman Place: the William Lescaze House & Office (1933-34, a designated New York City Landmark), and the Morris Sanders House & Studio (1934-35, a designated New York City Landmark). Like 23 Beekman Place, these pioneering modern works incorporate industrial materials that contrast sharply with their earlier row house neighbors. Architect Edward Durrell Stone, however, adopted a somewhat different strategy at 130 East 64th Street (1878/1958, part of the Upper East Side Historic District), where he replaced the original masonry facade with a glass curtain wall disguised by a decorative concrete screen. This solution transformed the exterior without sacrificing some of the Victorian-era interiors, including a paneled Eastlakestyle parlor.
While many mid-20th-century architects have been criticized for ignoring history and context, these issues did interest Rudolph. He wrote in 1962:
Le Corbusier’s solution was to tear down Paris; Gropius tried to reduce planning to a few simple rules and principles; even Wright – not that he was an International Stylist – had nothing to suggest, except that we all move to the country. We have still to learn how to add to the evolving city without tearing down everything in sight . . . Most buildings should be background buildings, so to speak; only a few should stand out to stop a certain sequence …
As an urban planner, Rudolph believed scale, rather than ornament, should be used to tie old and new construction together. He also felt that how a building is perceived from the street and sidewalk is as important as how it looks against the sky.
What sets 23 Beekman Place apart from earlier Rudolph designs was his decision to place a highly-conspicuous, multi-story addition on top of an existing structure. As a long-term tenant, he was familiar with Beekman Place and the neighborhood’s historic fabric. In effect, he took an aging town house and turned it into a podium, fusing disparate aesthetics and building campaigns into a memorable late 20th-century modern design. Juxtaposing new construction with old, as well as steel, glass, concrete and masonry, it differs significantly from how most New York architects approached roof-top additions. When floors were added to row houses in the late 19th century, the original roof was sometimes replaced by a mansard, inspired by Second Empire French residences and palaces. Steep canted roofs, usually with large windows, were also popular, especially among artists and their patrons. In contrast, additions to most 19th- and early 20th-century office buildings were remarkably seamless, displaying almost identical materials and ornament. One memorable exception to this pattern was the penthouse headquarters that I.
M. Pei (in association with William Lescaze) designed for William Zeckendorf in 1952. Erected on the roof of the Webb & Knapp Building at 383 Madison Avenue (1920s), there was a floor of glazed office suites and terraces, as well as remarkable cantilevered circular pavilion. This eye-catching addition contained the developer’s office and private dining room.
Penthouses appeal to New Yorkers because they offer increased privacy, superb vistas, cool breezes, and in many cases, substantial prestige. According to the American Heritage Dictionary (2000), the word is derived from the Latin appendre, meaning “to cause to be suspended.” It first appeared in the New York Times in 1924 under the headline “Homes on The Roofs: Penthouses Under the Sky Are Prized by City Dwellers, but Few Can Be Had.” More of these apartments became available in subsequent years, especially in buildings located near public parks and along the riverfront. Many incorporated terraces that were positioned on setbacks required by the 1916 zoning ordinance. After the Second World War, however, slab-like towers came into vogue and cantilevered balconies were much more common. These stacked outdoor spaces were initially large and well-proportioned, as at Manhattan House (1947-51, a designated New York City Landmark), but later examples provided considerably less square footage, with limited benefit to residents.
Rudolph’s penthouse fits squarely into this tradition and was conceived as a private refuge, a place where he could escape from and observe the city. Designed to take full advantage of its elevated position, there are five distinct outdoor spaces on four staggered levels. The largest terrace, located at the apex of the building, is L-shaped and opens to the sky. It faces east, providing exceptional views of the East River, Roosevelt Island, and Queens. Like an outdoor room, each space is enclosed by an exposed steel framework that functioned as a pergola. Hung with plants and vines, these natural elements were intended to provide a leafy camouflage, softening the structure’s rectilinear character, while providing shade and visual privacy. Though Rudolph encountered some difficulty finding the right mix of greenery, towards the end of his life the vegetation, sometimes hung by gridded wires, was remembered as full and abundant.
Architecture, Rudolph claimed, was a “serious game of space” and the spaces he created at 23 Beekman Place were intended to be as varied and challenging as possible. It served as his private laboratory in which the layered interior organization is expressed on the exterior through the play of open and closed forms that project out, rise up, and recede from the street. Constructed with thin steel elements, these box-like silhouettes display similar proportions to the rooms they adjoin. This treatment recalls the Walker Guest House (1954) on Sanibel Island, Florida, which Rudolph considered one of his most successful early projects. To give this modest beach house increased visual coherence the gridded framework was painted white, but in the case of 23 Beekman Place the steel is brown, to contrast with the color of the concrete panels.
Concrete was an essential material in Rudolph’s work. Though some of his best-known projects of the 1960s, such as the Art & Architecture Building at Yale, feature textured surfaces, here the rectangular panels were assembled from concrete blocks and coated with stucco to create a smooth, unbroken appearance. Arranged vertically, they appear to float weightlessly in front of the windows, allowing light to leak through the slender gaps that divide them. Most are lined up along the side elevations, but a large, nearly square panel fronts the terrace that extends over Beekman Place. Similar in texture and color to the lower facade, the panels toward the front of the building screen the windows, while creating a visual link between the penthouse and the floors below.
Rudolph frequently employed cantilevers in his institutional designs, but in a residential neighborhood it comes as a complete surprise. While it somewhat recalls the deep extended eaves that crown many of Frank Lloyd Wright’s houses, in other instances it suggests the late, more sculptural work of the French-Swiss architect Le Corbusier, whom he especially admired. Rudolph wrote in 1954:
Why do buildings always have to flank the street? Why can they not sometimes be placed over the street, thereby forming an enclosure and a focal point? . . . the tyranny of the endless streets must end.
The penthouse hangs over the front areaway and interrupts the street wall, occupying vertical space that is commonly left open. He did this to provide a place for an external stair, to enlarge the guest suite, and perhaps, to make the penthouse even more visible from the street. As an added benefit, this feature increased privacy. In a 1986 interview, he said: “The fact of the matter is that because of the cantilevers you don’t see into the building much. You see underneath the building.” The base of the cantilever is steel, except for two rectangular openings, one filled with clear glass and the other left empty. Like the transparent and reflective materials used throughout the apartment, the juxtaposition of solids and voids was intended to create a sense of dislocation and unease.
At the height of his career in 1967, Rudolph’s varied production was justly praised in the New York Times for being “unpredictable” as he urged students and contemporaries to create structures that “give visual delight.” Though some neighbors on Beekman Place objected to the penthouse and the views that were lost, his was certainly a unique solution that reflected a bold and distinctive architectural philosophy. Abstract and minimal, open and closed, classical and industrial, 23 Beekman Place has a strong sculptural quality – a quality rarely found in Manhattan’s residential streetscape.
Subsequent Owners
Following Rudolph’s death in 1997, 23 Beekman Place was sold to Gabrielle and Michael Boyd in 2000. They converted the four apartments and penthouse into a single-family residence in 2001. Though some writers praised their alterations, others strongly criticized changes to the interiors. The current owner, Rupert LLC, purchased the building in 2003. The architects Jared Della Valle and Andrew Bernheimer began renovating the building in 2004, undertaking structural work and exterior renovations.
Description
The Paul Rudolph Penthouse & Apartments is located at 23 Beekman Place, on the east side of the street, between 50th Street and 51st Street. Approximately 20 feet wide, the structure has two distinct sections: a five-story masonry structure and four-story roof-top addition that cantilevers over the sidewalk, as well as the rear yard. The front (west) facade is visible from Beekman Place and 50th Street, and the rear (east) facade is visible from Peter Detmold Park, as well as the FDR Drive.
The rusticated ground story is set below grade and incorporates three round-arched openings. Reached by steps, the left (north) opening is slightly wider than the two windows and serves as the entrance. Above the door, attached to the keystone, is a non-historic glass-andmetal lighting fixture, flanked by simple decorative reliefs. There is an Adamesque wood-paneled door, probably dating to 1929-30, with an arched transom that incorporates scalloped details similar to those that crown each window. The mullions and wood details are painted black. To the right of the door is an oval plaque, sponsored by the New York Landmarks Preservation Foundation. To the right of the south window, a small metal camera is attached near the top of the wall. Between the ground story and first floor is a continuous flat metal awning supported by four metal columns, probably dating to 1929-30. The metal is painted black, though the underside is painted white.
Above the center window, the awning is interrupted and part of the air conditioning unit is visible. Attached to the north column is a metal tube to drain water. Metal railings parallel the sidewalk, as well as along the north and south edges of the areaway.
The second story has three nine-over-nine windows, set in recessed frames, with shallow decorative metal screens at the bottom. The third, fourth, and fifth stories have non-historic double-hung windows. The third-story windows have sills and prominent keystones that meet the raised scalloped cornice that extends between the third and fourth stories. On the third story, the sill below the center window has been removed and replaced by a recessed air conditioning unit. The center windows on the fourth and fifth stories are treated in a similar manner.
The penthouse begins at the sixth story and cantilevers above the sidewalk. It is constructed with exposed steel I-beams and metal panels, painted brown. It has floor-to-ceiling windows, screened by rectangular concrete block panels, with non-historic metal coping. There are multiple panels along the north and south elevations, and a large, single panel facing Beekman Place. The base of the cantilever has small openings on the left and right side. The left side has a metal grate and the right has been left completely open. Above the concrete panel, at the sixth story, is a wide terrace with stairs on the left side ascending to the uppermost terrace and mezzanine. To shade the stairs, the framework above it is filled with what appears to be tinted plexiglas.
The rear facade faces east, overlooking the East River. It is framed with painted steel and is entirely glazed. Each floor has a shallow terrace that extends the full width of the building. The south facade is partly visible from 50th Street and Beekman Place, and points to the southeast. The west section consists of vertical concrete panels of various widths, separated by small gaps, the rest of the facade is mostly faced with stucco. Single rectangular windows are visible near the east end, on the fourth, fifth, and sixth floors. The widest window, consisting of slender vertical mullions and glass panes, extends across the east side of the seventh floor. A slender vertical strip of windows, near the center of the south facade, extends from the seventh to eighth floors. The north facade is partly visible from Beekman Place, and points to the northeast. Near the west end, the penthouse levels are enclosed with concrete panels, steel, and glass. The east end is less visible and features cage-like steel framing.
- From the 2010 NYCLPC Landmark Designation Report
Kroger Special Coverage
The pharmacy is in the front left corner of the Hernando Kroger. To its left (from where I'm standing) is what I assume are personnel offices, the wall above which features tiles from Hernando school children as well as the heading “Committed to Excellence” and the DeSoto County Schools logo. Another local feature I don't want this store to lose to corporate uniformity!
(c) 2015 Retail Retell
These places are public so these photos are too, but just as I tell where they came from, I'd appreciate if you'd say who :)
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
GOVERNOR TOMBLIN DELIVERS STATE OF THE STATE ADDRESS
Address highlights top priorities and key pieces of legislation
CHARLESTON, W.Va. (January 13, 2016) - Gov. Earl Ray Tomblin today delivered the 2016 State of the State Address in the House Chamber at the State Capitol Complex.
Gov. Tomblin's remarks included an overview of new programs and initiatives related to his top priorities as governor, as well as a number of new pieces of legislation he plans to introduce during the 2016 Legislative Session.
Since becoming governor in November 2010, Gov. Tomblin has focused on issues such as workforce development, combatting substance abuse, responsible fiscal policies and job creation. Following are highlights from the State of the State speech and other legislative initiatives of Gov. Tomblin.
ECONOMIC DEVELOPMENT
Gov. Tomblin has worked to create a positive business climate now and for decades to come, and he remains committed to working with business and industry leaders from a variety of industries to create new investments and bring jobs to West Virginia. Companies from across the nation and around the world are noticing the changes the state has made, and nationally and internationally recognized companies - including Macy's Amazon, Quad Graphics, Hino Motors, Diamond Electric, Toyota and Procter and Gamble - have chosen to locate, expand and invest in West Virginia.
Tonight, Gov. Tomblin added another company to the list of those that have committed to West Virginia. During the address, Gov. Tomblin announced polymer additive manufacturer Addivant has decided to stay and expand operations in Morgantown, saving nearly 100 jobs and adding at least $12 million in new investments and additional opportunities for employment.
While these large investments are a vital part of West Virginia's long-term success, Gov. Tomblin is also committed to ensuring small business owners have a chance to excel and grow. Tonight, Gov. Tomblin introduced the Self-Employment Assistance Act, designed to make it easier for unemployed West Virginians to get the help they need to open a business. The act allows entrepreneurs to continue receiving unemployment benefits while establishing their new business. This helps owners reinvest in their new venture and employees, while also providing a steady source of financial support for their families.
WORKFORCE DEVELOPMENT
In working to bring new investments and create jobs, Gov. Tomblin has also made it a top priority to ensure these jobs are filled by skilled and well-trained West Virginians. With the help of his Workforce Planning Council, Gov. Tomblin has established new workforce development programs and strengthened existing initiatives to meet the needs of business and industry operating here. The state has received more than $40 million in federal grant funding to support Workforce West Virginia operations across the state, helping coal miners, their families, and those who have exhausted their unemployment benefits find careers in growing industries.
Through a collaborative partnership among business, industry, education and labor leaders, Gov. Tomblin has established a new Regional Job Matching Database, an online source for both educational program listings and employment opportunities available close to people's homes. This database will help match students with training programs in critical needs areas and connect them with employers seeking those same skills.
In addition, Gov. Tomblin also plans to introduce legislation that will expand the West Virginia Department of Health and Human Resources' (WVDHHR) Temporary Assistance to Need Families (TANF) pilot program. Through a partnership with the WVDHHR and Southern West Virginia Community and Technical College, the pilot program was designed to help West Virginians already receiving TANF benefits enroll in college courses, get access to financial aid and work with advisors to begin a new career path to support themselves and their families. With this program expansion, more West Virginians will receive the help and support they need to become productive, successful members of their local communities.
STRENGTHENING SOUTHERN WEST VIRGINIA
Gov. Tomblin has dedicated much of his public service to supporting West Virginia's coal miners and their families. In recent years, both the state and nation have experienced unprecedented downturns in this industry, adversely affecting local operations and devastating the lives of many hardworking West Virginians.
Tonight, Gov. Tomblin highlighted ongoing efforts to support and strengthen all those affected by the downturn in the coal industry. The state has submitted an application to the National Disaster Resilience Competition (NDRC), seeking more than $140 million in funding from the United States Department of Housing and Urban Development. This competition has the potential to help Boone, Lincoln, Logan, Mingo, McDowell and Wyoming counties adjust, adapt and advance their communities. If successful, funding will be allocated to help repair and rebuild aging infrastructure, promote land use planning and hazard reduction efforts and stimulate housing and economic development in the region.
Gov. Tomblin tonight also announced plans to develop of the largest industrial site in West Virginia history - the former Hobet surface mine in Boone and Lincoln counties. At 12,000 acres, this property is large enough to fit every major economic development project in recent history - with thousands of acres left over. The state is working in partnership with local landowners, Marshall University, West Virginia University and the Virginia Conservation Legacy Fund to find ways to re-develop this site and diversify southern West Virginia's economy.
ENERGY
In working to ensure West Virginia's energy sector is strong and diverse, Gov. Tomblin has also worked hard to support development of West Virginia's abundant Marcellus, Utica and Rogersville shale formations. Tonight, Gov. Tomblin stressed the need to create the processing and pipeline infrastructure necessary to ensure this industry's continued growth now and for years to come, highlighting major investment projects such as the Columbia Gas Mountaineer Xpress pipeline.
Gov. Tomblin also announced that while the Department of Environmental Protection continues to work on a feasibility study related to the state's Clean Power Plan Submission, it's likely that plan will include items such as reforestation and replacement of boilers to improve the efficiency of existing coal-fired power plans.
TACKLING SUBSTANCE ABUSE
Gov. Tomblin has made combatting the state's substance abuse epidemic a top priority of his administration. As communities and families across West Virginia continue to battle substance abuse from a number of fronts, Gov. Tomblin has invested a significant amount of time and funding to strengthen community-based treatment options and programs to give those struggling hope and get them on the road to recovery.
Tonight, Gov. Tomblin introduced legislation to support ongoing substance abuse efforts. He announced new licensing requirements for Suboxone and Methadone clinics, requiring medication-assisted treatment facilities to provide comprehensive therapies in coordination with medication to help to treat the root causes behind addictions, rather than simply supplying a short-term fix.
In addition, Gov. Tomblin introduced legislation to expand the Opioid Antagonist Act of 2015, making opioid antagonists, such as Narcan, available to any West Virginian without a prescription. This new legislation requires pharmacists to train those who receive this drug on how to administer opioid antagonists and helps the state track those receiving Narcan to help better focus state resources in areas hardest hit by opioid overdoses.
JUVENILE JUSTICE
Gov. Tomblin's juvenile justice reforms have also made a significant impact on our state's youth, as he has worked to improve outcomes for those currently in the juvenile justice system and provide early-intervention care to at-risk students to keep them in the classroom and out of the courtroom. During his address, Gov. Tomblin touted the success of 2015's Juvenile Justice Reform, specifically highlighting positive results of the truancy diversion program.
He also announced the Division of Juvenile Services has reduced the number of kids being sent to out-of-home placements by more than one-third and reduced the number of detention beds by more than 40 percent. So far the state has saved $6 million, and the Division of Juvenile Services is confident West Virginia can double that savings in coming years.
EDUCATION
Ensuring students remain in the classroom for 180 days of learning is just one of Gov. Tomblin's education priorities, as he is equally committed to ensuring West Virginia's education system stands ready to provide students with the thorough and efficient education they deserve. In addition, they should receive new learning opportunities that supply the skills and hands-on experience they need achieve long-term success in West Virginia.
To improve upon West Virginia's educational offerings, Gov. Tomblin has created the Innovation in Education Grant Program, which will not only supply students with special skills and hands-on training, but will also give them the opportunity to compete among their peers on a national and world-wide scale. This new program is designed to reward teachers and schools in West Virginia for innovation and creativity in the classroom. The reallocation of $2.8 million in existing West Virginia Department of Education money will support new classroom offerings that are designed to help students develop and gain these skills in high-demand fields, such as science, technology, engineering, math and entrepreneurship.
FISCAL RESPONSIBILITY
Throughout his administration, Gov. Tomblin has made sure to enact and uphold fiscally responsible policies. He understands the state is experiencing significant budget challenges, but remains committed to making difficult choices now that will help ensure West Virginia has a bright future now and for years to come.
Gov. Tomblin tonight introduced legislation to pay off West Virginia's old workers' compensation debt more than a decade ahead of schedule. This also will remove additional severance taxes on coal and natural gas industries earlier than anticipated, providing much-needed relief for energy businesses struggling with low prices.
In helping to ensure West Virginia's tax base is both stable and diverse, Gov. Tomblin tonight also proposed raising the state's tobacco tax by 45 cents to a total of $1 a pack. This increase will not only help discourage West Virginians from smoking or using tobacco products, it will also provide $71.5 million annually to support health-related costs. $43 million of this revenue will help fund PEIA, ensuring public employees do not see the dramatic benefit reductions initially proposed.
Gov. Tomblin also proposed legislation to eliminate a sale tax exemption that will bring our state's telecommunications tax in line with 41 other states across the country. This legislation will place the same 6 percent sales tax on cell phone and phone line usage and generate $60 million annually.
With these proposed changes, the 2017 budget Gov. Tomblin presented uses no money from the state's Rainy Day Fund and in fact predicts surpluses beginning in 2019.
Gov. Tomblin will also introduce the following pieces of legislation:
Workforce Innovation & Opportunity Act (WIOA) Reporting Update
Updates current West Virginia code to reflect 2014 federal law for compliance and continuation of federal funding from the U.S. Department of Labor.
Authorizes information sharing by Workforce West Virginia with the state agencies responsible for vocational rehabilitation, employment and training to better align the workforce system with education and economic development in an effort to create a collective response to economic and labor market challenges on the national, state and local levels.
West Virginia Workforce Development Board Updates
Updates the composition of the West Virginia Workforce Investment Council and changes its name to the West Virginia Workforce Development Board to comply with WIOA.
Borrowing from Rainy Day for Unemployment Compensation Fund
Authorizes borrowing in amount up to $25 million to provide additional funds for unemployment compensation.
Controlled Substances Monitoring Program (CSMP) Update Bill:
Requires practitioners (doctors, pharmacists and others) to register for the CSMP to obtain or renew a license.
Creates an administrative fine of $1,000 for failure to register for the CSMP, as well as an administrative fine of $500 for failure to access the CSMP as required.
Certificate of Need Exemption for Out-Patient Behavioral Health Community-Based Services
Exempts community-based behavioral health care facilities, programs or services from the certificate of need process contained in W.Va. Code 16-2D-1 et seq.
811 - One Call System
Makes underground pipelines of 4" in diameter and greater subject to "call before you dig" reporting if not otherwise required by state or federal law. Applies to gas, oil or any hazardous substance pipelines.
Membership in 811 requires an entity to provide mapping data indicating where their underground pipelines are located and to respond within the specified time periods when notified by the 811 administrator and be able to mark its underground pipes.
15 Minutes Rule
Requires that drilling, production and pipeline activities are subject to the state's 15-minute emergency notification law (WV Code 15-5B-3a (b)(1)).
Provisions apply to emergency events that involve a death or serious injuries, unplanned ignitions, fires or explosions and similar serious emergency events (confirmed emergencies) at drilling, production and pipeline sites.
Notification must be provided within 15 minutes to the West Virginia Division of Homeland Security and Emergency Management and include preliminary information regarding the nature and extent of the emergency event, any existence or non-existence of threats to public health, substances involved or released and designated principal contact information.
Transportation Network Company Bill (TNC) - Uber/Lyft
Authorizes TNCs to operate in West Virginia by obtaining a permit from DMV.
Requires automobile insurance and uninsured and underinsured motorist coverage.
Requires a zero tolerance for drug and alcohol policy.
Requires TNCs to have a nondiscrimination policy and comply with nondiscrimination laws.
Office of Coalfield Community Development Bill
Continues the Office of Coalfield Community Development in Commerce (previously in Division of Energy)
Air Ambulance Bill
Provides air transportation or related emergency or treatment services providers operating in West Virginia from collecting more for service from PEIA covered persons than the currently allowable Medicare reimbursement rate.
Repeal Behavioral Health Severance & Privilege Tax
Eliminates the behavioral health severance and privilege tax and limits the sales tax exemption on durable medical goods to those purchased for home use only.
The change is believed to be revenue neutral and will help ensure continued federal matching funds for Medicaid and Medicare.
Reduce Required Annual Severance Tax Deposit to Infrastructure Bond Fund
Reduces the amount of severance tax proceeds deposited into the West Virginia Infrastructure General Obligation Debt Service Fund for payment of debt service on such bonds from $22.5 million annually to an amount equal to annual debt service, not to exceed $22.25 million annually.
Personal Income Tax update
Updates the Personal Income Tax code to be in compliance with federal tax laws
CNIT Update & Revised Filing Date
Updates the Corporate Net Income Tax code to be in compliance with federal tax laws.
Intermodal
Terminates funding of the Special Railroad and Intermodal Enhancement Fund beginning January 1, 2016. The source of funding is corporate net income taxes.
Racetrack and Historic Hotel Modernization Funds Cessation
Ends the Licensed Racetrack Modernization Fund and Historic Hotel Modernization Fund and moves all funds currently in such funds to the General Revenue Fund.
Cessation of Deposit into Road Fund from Sales Tax for FY2016
Eliminates for fiscal year 2016 the deposit of sales tax proceeds into the State Road Fund from sales of construction and maintenance materials acquired by a second party for use in the construction or maintenance of a highway project.
Such sales tax proceeds will be deposited into the General Revenue Fund in lieu of the State Road Fund.
State Aid Formula Changes
Eliminates the Growth County School Facilities Act, which allowed growth county boards of education to designate general fund revenues from new construction (increasing property taxes) for placement in a growth county school facilities act fund.
Adjusts the formulas for the foundation allowance for both professional educators and service personnel.
Adjusts and eliminates certain adjustments to the foundation allowance for transportation costs (increasing bus life from 12 to 15 years and mileage from 180,000 to 225,000 miles).
Adjusts the calculation for the foundation allowance to improve instructional programs.
Eliminates certain restrictions in the computation of the local share applicable to growth county schools.
Infrastructure Fund Excess Lottery Deposit Reduction
Decreases the annual deposit of Excess Lottery revenues to the Infrastructure Fund from $40 million to $30 million for fiscal year 2017.
Increases the percentage of funds that may be disbursed from the Infrastructure Fund in the form of grants from 20% to 50% for fiscal year 2017.
SBA Deposit Reduction
Decreases for fiscal year 2017 the annual deposit of sales tax proceeds into the School Building Authority's School Major Improvement Fund from $5 million to $4 million (was reduced for FY16 to $3 million).
Decreases for fiscal year 2017 the School Building Authority's School Construction Fund from $27,216,996 to $24,216,996 (was reduced for FY16 to $21,216,996).
Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”
Ok, so I'm a slow learner....
As the alarm is going off at 4 am I am not wanting to get out of bed..... I have an idea of what lies ahead of me and my feet and legs are still tired from the hiking from yesterday at 7,000 feet elevation. I know the climb ahead will take us to at least 8,000 feet but there is the chance that a beautiful sunrise may meet us... but we have to walk fast and steady through the darkness as the top of the mountain is a good hour and a half ahead of us. Ok, no grumbling dude... let's get it in gear and press on. The hike was pressing and even at that altitude my shirt was soaking wet in no time and the jacket had to come off.
Needless to say, there have been many times in my life when I questioned the effort verses the payoff... and I have to admit there have been times I chose not to expend the effort and simple rolled back under the covers... only this time I am glad I didn't.
Sunrise on top of Mount Ogasawara in the Alishan National Forest, Taiwan...
What if I weren't a Christian today.
For the rest of this month of May, I have decided to take this opportunity to do the
30 SECRETS IN 30 DAYS challenge! I will tell you my secrets. Day-by-day :) Ok, some may seem like facts, but they're still things not many people know about, thus qualifying them to BE secrets. Heh.
My seventh secret is this: Sometimes I wonder what life would be like if I weren't a Christian today. Is it wrong to think that? Hmm. But I always wonder, what my life would be like, as a 22 year old today, having not met Christ. But then, after thinking a little bit, I finally conclude, that my life would be so stupid. The bad would've become so bad. My life would be stupid and pointless. It would just be one living hell [my life was like a living hell the year before I became a Christian]. I think it would've gotten so bad I would've committed suicide or something. And then I stop thinking about it, because I never chose that road. Instead, I have Christ in my life, and everything is aye-ok :) Don't think I could survive life without JC so there's simply no point thinking about what if's...
Deep underneath the Cheshire countryside lies the evidence of the most serious crimes committed in Greater Manchester.
Carefully arranged on ordered shelves sits box after box of files, statements and tapes from decades of offending.
They are located deep down a 550-feet-deep salt mine where GMP has been storing documents since 2005.
And if James Bond’s nemesis Blofeld needed a secret lair, this
would surely be top of his list.
The mine – as deep as Blackpool Tower is high – has the perfect conditions to store documents for indefinite periods.
Tight security begins at ground level. So tight in fact, that after a safety briefing, each visitor needs to take a personal headlamp and emergency oxygen supply before entering a lift for the 70-second drop to the caverns below.
At the bottom, it’s a half-mile walk along dimly-lit galleries to GMP’s storeroom. It pays to have a good sense of direction - there are 167 miles of identical tunnels down here.
The scale of the galleries is vast. Trucks of the sort you’ll see on any road are lowered down a mineshaft on a hook and used for transporting the mined pink colouredsalt. When a truck reaches the end of its natural life, it’s simply left downthe mine.
The temperature is a constant 14 degrees Celsius and is perfect for the ling-term storage of documents.
All items, including those from murders and major incidents are marked with unique barcodes so
They can be easily retrieved should the evidence is needed again – such as in case going to appeal.
To find out more about Greater Manchester Police please visit our website.
You should call 101, the national non-emergency number, to report crime and other concerns that do not require an emergency response.
Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.
You can also call anonymously with information about crime to Crimestoppers on 0800 555 111.
Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.
THE HAZZARD RANGE HERALD
Hazzard Range County sheriff's office ( HRCSO) Immediate Response Team ( IRT ) and 14th Judicial District Attorney's Office executed a warrant on Tuesday morning ( May 2) at 104 suit B Dallas Av in Sparta.
In press Release from Sheriff Troy Forbes stated that Douglas A Grm of Sparta .Was arrest in connect with cold case of 1978 murder of Frank Potter .Forbes also Stated that Sheriff's office served arrest warrant at home of Leroy Poleln .Polenln a local landscaping company owner is allegedly in helping Fred Corde ,murder and dump his remains in a van into Eagle lake north of Sparta . Mr Poleln was original arrest in Nov 25,2016 .
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
NOTE REPORTED IN THE PAPER
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Sheriff's office officials on Scene Lieutenant Dolly King , Sergeant Jeff Bartly , Sergeant /investigator Junior Hays ,Lead investigator Ted Dauben , investigator Matt White ,Deputy Dale Alak , Deputy Cathy Trejo , 14th Judicial District Attorney's Office investigators Frances Baca and Ryan Morford.
Hazzard Range county Sheriff Troy Forbes Hired Ted to work the cold case of 1978 murder of Frank Potter . Ted is retried from NMSP in 2015 and before he work for NMSP he worked for Hazzard Range county sheriff's office . . Back on Oct 21 ,2016 Fred Corde was about to be arrested for the crime ,committed suicide. Today's arrests stem from preliminary hearing back in March .Douglas A Grm was Deputy District Attorney back in 1980s now runs a law practice in Second story of building that houses Lone Star bank . See Story 17 album for more this
this is for nicholas plath, sylvia plath's son, who committed suicide last week. i found myself struck numb by the news: his mother had ended her own life, as had his stepmother. so much sorrow, so much pain... and then i remembered being in college, full of hope and righteous self-awareness. there was constance coiner's controversial course, "multicultural american women writers." i did a reading of plath's "daddy," at a time when i was beginning to see the sorrow and pain in my own family. i poured all my rage into the reading, lines like "There's a stake in your fat black heart / And the villagers never liked you." i guess it got intense; one girl ran out of the room crying. five years later, professor coiner and her daughter were dead, killed on their way to paris when TWA flight 800 went down off the coast of long island. more sorrow, more pain.
and now here i am, 39 and still trying to find comfort in my own skin, finding out secrets from that past that burn like the undistilled sun: a brave mother who'd faced her own pain, almost to the point of ending it; a frightened father, so scared of his own sorrow that he abandoned his daughter rather than face it. i firmly believe that my reading of that poem twenty years ago helped me become who i am -- at some point we have to look back in anger, if only to distance ourselves from the past, and make room for our own sorrow and pain. the trick is leaving enough room for the joy, too.
and so i take pictures.
i looked at this photograph this morning, wondering what to call it. it's a mistake -- the back had fallen off the camera, letting all the light leak in. i didn't think any of the shots would come out, and this was a throwaway, something to finish the roll.
~
"Morning Song"
by Sylvia Plath
Love set you going like a fat gold watch.
The midwife slapped your footsoles, and your bald cry
Took its place among the elements.
Our voices echo, magnifying your arrival. New statue.
In a drafty museum, your nakedness
Shadows our safety. We stand round blankly as walls.
I'm no more your mother
Than the cloud that distills a mirror to reflect its own slow
Effacement at the wind's hand.
All night your moth-breath
Flickers among the flat pink roses. I wake to listen:
A far sea moves in my ear.
One cry, and I stumble from bed, cow-heavy and floral
In my Victorian nightgown.
Your mouth opens clean as a cat's. The window square
Whitens and swallows its dull stars. And now you try
Your handful of notes;
The clear vowels rise like balloons.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on authentic facts. BEWARE!
Some background:
The Austrian Air Force in its current form was created in May 1955 by the victorious Allied powers, subject to restrictions on its use of guided missiles. The Austrian State Treaty of 1955 committed Austria to permanent neutrality. Pilot training started out with a four Yak-11 Moose and four Yak-18 Max aircraft donated by the Soviet Union, and Austria purchased further light trainer types under the Military Assistance Program. Until 1960 Austria purchased training and support aircraft under the MAP, but no modern fighter aircraft; the role of a fighter was rather inadequately filled by thirty already outdated Saab 29 Tunnan, bought second-hand from the Swedish Air Force in the early 1960s which equipped two fighter bomber squadrons.
To expand its capabilities and modernize the fleet, Austria purchased from 1970 on a total of 40 Saab 105 lightweight multi-role aircraft from Sweden with the intention to deploy them in trainer, reconnaissance, ground attack and even interception roles. As it became clear in the 1980s that the light sub-sonic aircraft were inadequate for air combat and airspace interdiction, Austria started looking for a more capable aircraft. In 1984, Austria had devised a two-phase solution to its problem: buying 30 interim aircrafts cheaply as a stopgap and then trading them back for a new generation aircraft in the early or mid-Nineties.
International response was quick and manifold: Bristol Aerospace offered initially ex RAF Jaguars to be replaced by Tornado F.3 or even Eurofighters; Saab-Scania offered between 24 and 30 former Royal Swedish Air Force J 35D Draken, followed by Saab J 39 Gripen as future substitutes; General-Electric suggested downgraded F-16/79 or F-16A for phase one and an option for the same aircraft in a more modern variant for phase two; Northrop’s numberF-5E was another alternative for phase one. Dassault was also present with refurbished Mirage III initially, followed by Mirage 2000.
Finding the most suitable option in this mass was not easy, and eventually a surprising deal materialized: In 1985 the contract for the sale of twenty-four Lightning F.56 fighters plus four T.55 trainers was signed by the SPÖ/FPÖ government under Fred Sinowatz. The background: Saudi Arabia had been operating thirty-four F.53 single-seaters and six T.55 trainers since 1967 and was about to retire its fleet, which was still in very good condition and with a reasonable number of flying hours left on many airframes. The aircraft would be refurbished directly at BAe in Great Britain with the option to switch to the Tornado ADV or its successor, the Eurofighter Typhoon, later.
The Lightning F.53 was an export version of the RAF’s F.6, but with a multi-role mission profile in mind that included, beyond the primary interceptor mission with guided missiles or internal guns, the capability to carry out interdiction/ground attacks and reconnaissance missions. To carry a suitable ordnance load, the F.53 featured additional underwing pylons for bombs or unguided rocket pods. Instead of the standard Firestreak/Red Top AAM missile station in the lower front fuselage, two retractable panniers with a total of forty-four unguided 50 mm rockets, which were effective against both ground and aerial targets, could be installed, or, alternatively, two camera packs (one with five cameras and another with a rotating camera mount) was available for tactical photo reconnaissance missions. Overwing hardpoints, adapted from the Lightning F.6, allowed to carry auxiliary fuel tanks to increase range/endurance, additional rocket pods or even retarded bombs.
The Lightning T.55 was also an export variant, a two-seat side-by-side training aircraft, and virtually identical to the T.5, which itself was based on the older F.3 fighter variant, and fully combat-capable.
The Saudi Arabian multi-role F.53s had served in the ground-attack and reconnaissance roles as well as an air defense fighter, with Lightnings of No. 6 Squadron RSAF carrying out ground-attack missions using rockets and bombs during a border dispute with South Yemen between December 1969 and May 1970. Saudi Arabia received Northrop F-5E fighters from 1971, which resulted in the Lightnings relinquishing the ground-attack mission, concentrating on air defense, and to a lesser extent, reconnaissance. Until 1982, Saudi Arabia's Lightnings were mainly operated by 2 and 6 Squadron RSAF (although a few were also used by 13 Squadron RSAF), but when 6 Squadron re-equipped with the F-15 Eagle from 1978 on, all the remaining aircraft were concentrated and operated by 2 Squadron at Tabuk. In 1985, as part of the agreement to sell the Panavia Tornado (both IDS and ADV versions) to the RSAF, the Lightnings were traded in to British Aerospace, returned to Warton for refurbishment and re-sold to Austria.
While the Saudi Arabian Lightnings’ hardware was in very good shape, the Austrian Bundesluftwaffe requested some modifications, including a different missile armament: instead of the maintenance-heavy British Firestreak/Red Top AAMs, the Lightnings were to be armed with simpler, lighter and more economical IR-guided AIM-9 Sidewinder AAMs which were already in the Austrian Air Force’s inventory. Two of these missiles were carried on single launch rails on the lower forward fuselage; an additional pair of Sidewinders could also be carried on the outer underwing stations, for a total of four. The F.53s’ optional retractable unguided rocket panniers were dropped altogether in favor of a permanent avionics bay for the Sidewinders in its place. However, to carry out tactical reconnaissance tasks (formerly executed by J 29Fs with a removable camera pod instead of the portside gun bay), four Austrian Lightnings frequently had one of the optional camera compartments installed, thereby losing the capability to deploy Sidewinders, though.
Among other things, the machines were furthermore upgraded with new bird strike-proof cockpit glazing, avionics were modernized, and several other minor customer requests were adopted, like a 0.6-megacandela night identification light. This spotlight is mounted in the former portside gun bay in front of the cockpit, and an anti-glare panel was added under the windscreen.
The fixed in-flight refueling probe was deleted, as this was not deemed necessary anymore since the Lightnings would exclusively operate within neutral Austria’s borders. The probes could, however, be re-installed, even though the Austrian pilots would not receive on-flight refueling training. The Lightnings' optional 260 imp gal overwing tanks were retained since they were considered to be sufficient for extended subsonic air patrols or eventual ferry flights.
The refurbished Lightnings were re-designated F.56 and delivered in batches of four between 1987 and 1989 to the Austrian Air Force’s 1st and then 2nd Fighter Squadrons, carrying a grey air superiority paint scheme. At that time, the airframes had between 1,550 and 2,800 flight hours and all had a general overhaul behind them. In 1991, the Lightings were joined by eighteen German ex-NVA-LSK MiG-23s, which were transferred to Austrian Air Force's ‘Fliegerwerft B’ at Nittner Air Base, where they'd be overhauled and updated with NATO-compatible equipment. As MiG-23Ö they were exclusively used as interceptors, too.
Shortly after their introduction, the Austrian Lightnings saw their first major use in airspace interdiction starting 1991 during the Yugoslav Wars, when Yugoslav MiG-21 fighters frequently crossed the Austrian border without permission. In one incident on 28 June a MiG-21 penetrated as far as Graz, causing widespread demands for action. Following repeated border crossings by armed aircraft of the Yugoslav People's Army, changes were suggested to the standing orders for aircraft armament.
With more and more practice and frequent interceptions one of the Lightning's basic flaws became apparent: its low range. Even though the Lightning had a phenomenal acceleration and rate of climb, this was only achieved in a relatively clean configuration - intercepting intruders was one thing but escorting them back to the Austrian border or an assigned airfield, as well as standing air patrols, were a different thing. With more tactical experience, the overwing tanks were taken back into service, even though they were so draggy that their range benefit was ultimately zero when the aircraft would use its afterburners during a typical interception mission. Therefore, the Austrian QRA Lightnings were typically operated in pairs: one clean and only lightly armed (typically with the guns and a pair of AIM-9s), to make a quick approach for visual intruder identification and contact, while a second aircraft with extra fuel would follow at high subsonic speed and eventually take over and escort the intruder. Airspace patrol was primarily executed with the MiG-23Ö, because it had a much better endurance, thanks to its VG wings, even though the Floggers had a poor service record, and their maintenance became ever more complicated.
After more experience, the Austrian Lightnings received in 1992 new ALR-45 radar detectors in a fairing on the fin top as well as chaff and flare dispenser systems, and the communication systems were upgraded, too. In 2004 the installation of Garmin 295 moving map navigation devices followed, even though this turned out to be a negligible update: on December 22, 2005, the active service life and thus military use of the Lightnings in general ended, and Austria was the last country to decommission the type, more than 50 years after the first flight of the prototype on August 4, 1954.
The Austrian Lightnings’ planned service period of 10 years was almost doubled, though, due to massive delays with the Eurofighter’s development: In 2002, Austria had already selected the Typhoon as its new “Phase II” air defense aircraft, having beaten the F-16 and the Saab Gripen in competition, and its introduction had been expected to occur from early 2005 on, so that the Lightnings could be gradually phased out. The purchase of 18 Typhoons was agreed on 1 July 2003, but it would take until 12 July 2007 that the first Typhoon would eventually be delivered to Zeltweg Air Base and formally enter service with the Austrian Air Force. This operational gap had to be bridged with twelve F-5E leased from Switzerland for EUR 75 mio., so that Quick Reaction Alert (QRA) duties for the Austrian airspace could be continued.
General characteristics:
Crew: 1
Length: 55 ft 3 in (16.84 m)
Wingspan: 34 ft 10 in (10.62 m)
Height: 19 ft 7 in (5.97 m)
Wing area: 474.5 sq ft (44.08 m²)
Empty weight: 31,068 lb (14,092 kg) with armament and no fuel
Gross weight: 41,076 lb (18,632 kg) with two AIM-9B, cannon, ammunition, and internal fuel
Max takeoff weight: 45,750 lb (20,752 kg)
Powerplant:
2× Rolls-Royce Avon 301R afterburning turbojet engines,
12,690 lbf (56.4 kN) thrust each dry, 16,360 lbf (72.8 kN) with afterburner
Performance:
Maximum speed: Mach 2.27 (1,500 mph+ at 40,000 ft)
Range: 738 nmi (849 mi, 1,367 km)
Combat range: 135 nmi (155 mi, 250 km) supersonic intercept radius
Range: 800 nmi (920 mi, 1,500 km) with internal fuel
1,100 nmi (1,300 mi; 2,000 km) with external overwing tanks
Service ceiling: 60,000 ft (18,000 m)
Zoom ceiling: 70,000 ft (21,000 m)
Rate of climb: 20,000 ft/min (100 m/s) sustained to 30,000 ft (9,100 m)
Zoom climb: 50,000 ft/min
Time to altitude: 2.8 min to 36,000 ft (11,000 m)
Wing loading: 76 lb/sq ft (370 kg/m²) with two AIM-9 and 1/2 fuel
Thrust/weight: 0.78 (1.03 empty)
Armament:
2× 30 mm (1.181 in) ADEN cannon with 120 RPG in the lower fuselage
2× forward fuselage hardpoints for a single AIM-9 Sidewinder AAM each
2× underwing hardpoints for 1.000 lb (454 kg) each
2× overwing pylon stations for 2.000 lb (907 kg each),
typically occupied with 260 imp gal (310 US gal; 1,200 l) ferry tanks
The kit and its assembly:
This was another submission to the “Hunter, Lightning and Canberra” group build at whatifmodellers.com in 2022 and intended as a rather simple build since it was based on an alternate reality plot: the weird story that Austria was offered a revamped fleet of ex-Saudi Arabian Lightnings is true(!), but the decision eventually fell in favor of revamped Saab J 35Ds from Sweden. For this what-if build I used the real historic timeline, replaced the aircraft, and built both story and model around this – and the result became the BAC Lightning F.56 in Austrian Air Force service.
Initially I wanted to use an Airfix BAC Lightning in The Stash™, a really nice model kit and a relatively new mold, but it turned out to be the kit’s F.2A variant. While very similar to the F.6, changing it into a F.53 analogue with the OOB parts turned out to be too complex for my taste. For instance, the F.2A kit lacks the ventral gun bay (it just comes with the auxiliary tank option since the guns are already located in front of the cockpit) and the cable conduits on the lower flanks. Procuring a suitable and priceworthy Airfix F.6 turned out to be impossible, but then I remembered a Hasegawa Lightning F.6 in The Stash™ that I had shot at ev!lbay many moons ago for a laughable price and without a concrete plan. However, this kit is pretty old: it has raised (yet quite fine, less robust than the Matchbox kit) panel lines and even comes with a pilot figure, but also many weak spots like the air intake and the jet exhausts that end in flat walls after some millimeters depth and a very basic cockpit. But for this rather simple what-if project the kit appeared to be a suitable basis, and it would eventually find a good use.
The Hasegawa Lightning was basically built OOB, even though I made some cosmetic amendments like a better seat for the pilot, hydraulic fluid lines on the landing gear made from wire or opening the flat walls inside of the air intake opening and the jet nozzles. Behind the radome, a simple splitter plate was added as well as a recessed bulkhead in front of an implanted Me 262 cockpit tub (the Hasegawa kit just offers a bare floor panel, nothing else!), the afterburners were extended inwards with parts from a Matchbox A.W. Meteor night fighter.
The Red Top AAMs and the in-flight refueling probe were omitted. Instead, I added extra F.53-style forward-swept pylons under the outer wings, scratched from 1.5 mm styrene sheet due to their odd, raked shape, and I added Sidewinder launch rails plus suitable missiles from a Hasegawa air-to-air weapons set to all four stations. After long consideration I also retained the ‘overburger’ tanks, partly because of the unique layout on the Lightning, and also because of operational considerations.
Chaff dispensers were scratched from styrene profiles and placed at the fin’s base. A fairing for the retrofitted radar warning sensor was added to the fin tip, created from 1.5 mm styrene sheet.
Painting and markings:
To reflect the “alternate reality” role of the Lightning I gave the model a livery similar to the Saab J 35Ö that were actually procured: an adaptation of the USAF “Egypt One” scheme, carried primarily by the USAF F-16s. Adapting this simple three-tone camouflage from the flat F-16 to the Draken was easy and straightforward, but applying it to a Lightning with its many vertical surfaces turned out to be a tough challenge. I eventually came up with a paint scheme that reminds of the late RAF low-viz Lightning liveries, which existed in a wide range of patterns and graduations of grey.
The colors were authentic, FS 36118, 36270 and 36375 (using Humbrol 125, 126 and 127), and I decided to emphasize the camouflage of the flanks against the horizon, so that the vertical surfaces and the fin became FS 36270. The undersides of wings, stabilizers and fuselage became FS 36375. The dark FS 36118 was only applied to the upper sides of the wings and the stabilizer, and to a high dorsal section, starting at the wing roots. As a small contrast, the tank area on the spine was painted in light grey, simulating unpainted fiber glass. The radome was painted with a streaky mix of Humbrol 155 and 56.
As usual, the model received a light black ink washing, some post-panel-shading in lighter tones, and, due to the raised panel lines, was very lightly rubbed with graphite. The cockpit interior was painted in medium grey (Revell 47) with an olive drab fabric fairing behind the black pilot seat, which received ejection handles made from thin wire as eye candy. The landing gear and the respective wells were painted in Humbrol 56 (Aluminum Dope).
The decals are a wild mix: The fuselage roundels are actually wing markings from a Hasegawa J 35OE, as well as the huge orange "06" on the wings (I could not resist; they will later be partly obscured by the overwing tanks, but the heck with it!). The roundels on the wings come from a generic TL Modellbau sheet - I found that I needed larger markings than those on the Draken.
Both unit and individual aircraft identifiers are single black DIN font digits, also from TL Modellbau. The unit badges on the fin are authentic, even though from an earlier era: they came from an Austrian J 29 of Fliegerregiment 2 from a PrintScale sheet, and all stencils were taken from the OOB low-viz RAF markings sheet, plus four small warning triangles for the underwing pylons.
A ‘what-if’ model in the purest sense, since this model depicts what could really have been: ex Saudi-Arabian export BAC Lightnings over the Austrian Alps! However, refurbished Saab J 35D Draken made the race (and later followed by the Eurofighter Typhoon at ‘Stage 2’), so that this Lightning remains fictional. It does not look bad in the ‘Egypt One’ paint scheme, though, better than expected!
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Marble, AD 1-79
These architectural decorations represent the theatrical masks worn by Roman actors performing tragic scenes. Nero’s biographer, Suetonius, wrote that the emperor performed the roles of Orestes and Oedipus, mythical fgures who committed matricide and incest respectively. Both parts offered the opportunity to recite strong monologues and provided insight into the human psyche. However, Suetonius may have edited this list deliberately in order to link Nero to alleged crimes against his mother Agrippina.
[British Museum]
Nero: the Man Behind the Myth
(May - Oct 2021)
Nero is known as one of Rome's most infamous rulers, notorious for his cruelty, debauchery and madness.
The last male descendant of the emperor Augustus, Nero succeeded to the throne in AD 54 aged just 16 and died a violent death at 30. His turbulent rule saw momentous events including the Great Fire of Rome, Boudicca's rebellion in Britain, the execution of his own mother and first wife, grand projects and extravagant excesses.
Drawing on the latest research, this major exhibition questions the traditional narrative of the ruthless tyrant and eccentric performer, revealing a different Nero, a populist leader at a time of great change in Roman society.
Through some 200 spectacular objects, from the imperial palace in Rome to the streets of Pompeii, follow the young emperor’s rise and fall and make up your own mind about Nero. Was he a young, inexperienced ruler trying his best in a divided society, or the merciless, matricidal megalomaniac history has painted him to be?
Nero was the 5th emperor of Rome and the last of Rome’s first dynasty, the Julio-Claudians, founded by Augustus (the adopted son of Julius Caesar). Nero is known as one of Rome’s most infamous rulers, notorious for his cruelty and debauchery. He ascended to power in AD 54 aged just 16 and died at 30. He ruled at a time of great social and political change, overseeing momentous events such as the Great Fire of Rome and Boudica’s rebellion in Britain. He allegedly killed his mother and two of his wives, only cared about his art and had very little interest in ruling the empire.
Most of what we know about Nero comes from the surviving works of three historians – Tacitus, Suetonius and Cassius Dio. All written decades after Nero’s death, their accounts have long shaped our understanding of this emperor’s rule. However, far from being impartial narrators presenting objective accounts of past events, these authors and their sources wrote with a very clear agenda in mind. Nero’s demise brought forward a period of chaos and civil war – one that ended only when a new dynasty seized power, the Flavians. Authors writing under the Flavians all had an interest in legitimising the new ruling family by portraying the last of the Julio-Claudians in the worst possible light, turning history into propaganda. These accounts became the ‘historical’ sources used by later historians, therefore perpetuating a fabricated image of Nero, which has survived all the way to the present.
Nero was born Lucius Domitius Ahenobarbus on 15 December AD 37.
He was the son of Gnaeus Domitius Ahenobarbus and Agrippina the Younger. Both Gnaeus and Agrippina were the grandchildren of Augustus, making Nero Augustus’ great, great grandson with a strong claim to power.
Nero was only two years old when his mother was exiled and three when his father died. His inheritance was taken from him and he was sent to live with his aunt. However, Nero’s fate changed again when Claudius became emperor, restoring the boy’s property and recalling his mother Agrippina from exile.
In AD 49 the emperor Claudius married Agrippina, and adopted Nero the following year. It is at this point that Lucius Domitius Ahenobarbus changed his name to Nero Claudius Caesar Drusus Germanicus. In Roman times it was normal to change your name when adopted, abandoning your family name in favour of your adoptive father’s. Nero was a common name among members of the Claudian family, especially in Claudius’ branch.
Nero and Agrippina offered Claudius a politically useful link back to Augustus, strengthening his position.
Claudius appeared to favour Nero over his natural son, Britannicus, marking Nero as the designated heir.
When Claudius died in AD 54, Nero became emperor just two months before turning 17.
As he was supported by both the army and the senate, his rise to power was smooth. His mother Agrippina exerted a significant influence, especially at the beginning of his rule.
The Roman historians Tacitus, Suetonius and Cassius Dio all claim that Nero, fed up with Agrippina’s interference, decided to kill her.
Given the lack of eyewitnesses, there is no way of knowing if or how this happened. However, this did not stop historians from fabricating dramatic stories of Agrippina’s murder, asserting that Nero tried (and failed) to kill her with a boat engineered to sink, before sending his men to do the job.
Agrippina allegedly told them to stab her in the womb that bore Nero, her last words clearly borrowed from stage plays.
It is entirely possible, as claimed by Nero himself, that Agrippina chose (or was more likely forced) to take her own life after her plot against her son was discovered.
Early in his rule, Nero had to contend with a rebellion in the newly conquered province of Britain.
In AD 60–61, Queen Boudica of the Iceni tribe led a revolt against the Romans, attacking and laying waste to important Roman settlements. The possible causes of the rebellion were numerous – the greed of the Romans exploiting the newly conquered territories, the recalling of loans made to local leaders, ongoing conflict in Wales and, above all, violence against the family of Prasutagus, Boudica’s husband and king of the Iceni.
Boudica and the rebels destroyed Colchester, London and St Albans before being heavily defeated by Roman troops. After the uprising, the governor of Britain Suetonius Paulinus introduced harsher laws against the Britons, until Nero replaced him with the more conciliatory governor Publius Petronius Turpilianus.
The marriage between Nero and Octavia, aged 15 and 13/14 at the time, was arranged by their parents in order to further legitimise Nero’s claim to the throne. Octavia was the daughter of the emperor Claudius from a previous marriage, so when Claudius married Agrippina and adopted her son Nero, Nero and Octavia became brother and sister. In order to arrange their marriage, Octavia had to be adopted into another family.
Their marriage was not a happy one. According to ancient writers, Nero had various affairs until his lover Poppaea Sabina convinced him to divorce his wife. Octavia was first exiled then executed in AD 62 on adultery charges. According to ancient writers, her banishment and death caused great unrest among the public, who sympathised with the dutiful Octavia.
No further motives were offered for Octavia’s death other than Nero’s passion for Poppaea, and we will probably never know what transpired at court. The fact that Octavia couldn’t produce an heir while Poppaea was pregnant with Nero’s daughter likely played an important role in deciding Octavia’s fate.
On 19 July AD 64, a fire started close to the Circus Maximus. The flames soon encompassed the entire city of Rome and the fire raged for nine days. Only four of the 14 districts of the capital were spared, while three were completely destroyed.
Rome had already been razed by flames – and would be again in its long history – but this event was so severe it came to be known as the Great Fire of Rome.
Later historians blamed Nero for the event, claiming that he set the capital ablaze in order to clear land for the construction of a vast new palace. According to Suetonius and Cassius Dio, Nero took in the view of the burning city from the imperial residence while playing the lyre and singing about the fall of Troy. This story, however, is fictional.
Tacitus, the only historian who was actually alive at the time of the Great Fire of Rome (although only 8 years old), wrote that Nero was not even in Rome when the fire started, but returned to the capital and led the relief efforts.
Tacitus, Suetonius and Cassius Dio all describe Nero as being blinded by passion for his wife Poppaea, yet they accuse him of killing her, allegedly by kicking her in an outburst of rage while she was pregnant.
Interestingly, pregnant women being kicked to death by enraged husbands is a recurring theme in ancient literature, used to explore the (self) destructive tendencies of autocrats. The Greek writer Herodotus tells the story of how the Persian king Cambyses kicked his pregnant wife in the stomach, causing her death. A similar episode is told of Periander, tyrant of Corinth. Nero is just one of many allegedly ‘mad’ tyrants for which this literary convention was used.
Poppaea probably died from complications connected with her pregnancy and not at Nero’s hands. She was given a lavish funeral and was deified.
Centred on greater Iran, the Parthian empire was a major political and cultural power and a long-standing enemy of Rome. The two powers had long been contending for control over the buffer state of Armenia and open conflict sparked again during Nero’s rule. The Parthian War started in AD 58 and, after initial victories and following set-backs, ended in AD 63 when a diplomatic solution was reached between Nero and the Parthian king Vologases I.
According to this settlement Tiridates, brother of the Parthian king, would rule over Armenia, but only after having travelled all the way to Rome to be crowned by Nero.
The journey lasted 9 months, Tiridates’ retinue included 3,000 Parthian horsemen and many Roman soldiers. The coronation ceremony took place in the summer of AD 66 and the day was celebrated with much pomp: all the people of Rome saw the new king of Armenia kneeling in front of Nero. This was the Golden Day of Nero’s rule
In AD 68, Vindex, the governor of Gaul (France), rebelled against Nero and declared his support for Galba, the governor of Spain. Vindex was defeated in battle by troops loyal to Nero, yet Galba started gaining more military support.
It was at this point that Nero lost the support of Rome’s people due to a grain shortage, caused by a rebellious commander who cut the crucial food supply from Egypt to the capital. Abandoned by the people and declared an enemy of the state by the senate, Nero tried to flee Rome and eventually committed suicide.
Following his death, Nero’s memory was condemned (a practice called damnatio memoriae) and the images of the emperor were destroyed, removed or reworked. However, Nero was still given an expensive funeral and for a long time people decorated his tomb with flowers, some even believing he was still alive.
After Nero’s death, civil war ensued. At the end of the so-called ‘Year of the Four Emperors’ (AD 69), Vespasian became emperor and started a new dynasty: the Flavians.
[Francesca Bologna, curator, for British Museum]
Taken in the British Museum
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At the beginning of the Vietnam War, there was little interest in a dedicated counterinsurgency (COIN) aircraft. The USAF was too committed to an all-jet, nuclear-capable force, while the US Army was satisfied with its helicopter fleet; the Navy concentrated on its carriers, and while the Marines were mildly interested, they lacked funding.
Vietnam was to change that. Horrendous losses among US Army UH-1s was to lead to a rethinking of helicopter doctrine, and pointed up the lack of a dedicated COIN aircraft. The USAF found itself depending on World War II-era A-26K Invaders, former US Navy A-1 Skyraiders, and converted trainers like the T-28 Trojan. The USAF also found itself in the market for a better forward air control (FAC) aircraft, due to the high loss rate of its O-1 Birddogs and O-2 Skymasters. Finally, the US Navy needed something to better cover its Mobile River Force units in the Mekong Delta, which could not always depend on USAF air support. In 1963, all three services issued a requirement for a new light design capable of performing as both a COIN and FAC aircraft. North American's NA-300 was selected in 1964 and designated OV-10A Bronco.
The OV-10 design drew heavily on independent research done at the China Lake research establishment, which in turn was inspired by the World War II P-38 Lightning fighter. The P-38 used a central "gondola" fuselage to concentrate all of its firepower along the centerline, which made for better accuracy; the OV-10 would do the same. As in the P-38, the engines were contained in twin booms that stretched back to the tail. The Bronco's four machine gun armament was placed in sponsons on either side of the fuselage, while ordnance was carried beneath the sponsons. To satisfy the USAF's requirements for a FAC aircraft, the two-man crew flew underneath a large, spacious canopy that gave them superb visibility. Because the Marines wanted an aircraft that could carry a Recon team, the fuselage was extended and, if the rear seat was removed, five paratroopers could be squeezed into the back, or two stretchers.
When the OV-10 arrived in Vietnam in 1968, there was a fear that the Bronco would be the jack of all trades and master of none. In fact, it proved to be excellent in all of its roles. As a FAC, it was a huge improvement over the slower O-1 and O-2; as a COIN aircraft, it was also a good aircraft, though it could not carry the same amount of ordnance as an A-1. The Navy equipped one squadron with OV-10As as VAL-4--nicknamed the "Black Ponies" for their dark green camouflage--and these were used extensively over the Mekong Delta. There were problems with the design: the airframe was actually too heavy for the engines, which left it underpowered, and ditching was invariably fatal for the pilot, as his seat tended to hurl forward into the instrument panel. Nonetheless, the Bronco turned in a sterling performance in Southeast Asia.
Though the Navy transferred its surviving Black Ponies to the Marines after the end of American involvement in Vietnam, the USAF and Marines would keep theirs for the next 20 years. For the 1970s and 1980s, the OV-10 replaced all other FAC designs in USAF service, aside from a handful of OA-37B Dragonfly squadrons. The Marines also kept their OV-10s and further refined the design by adding all-weather capability in the long-nosed OV-10D variant.
By the First Gulf War in 1991, the OV-10 was starting to show its age. The USAF began retiring its fleet even before Desert Storm; the Bronco was considered to be too slow to survive a modern air defense environment. Though the Marines used some of their OV-10Ds, the loss of two aircraft also led the USMC to retire their Broncos after war's end. Both services chose jets as replacements--the USAF with modified OA-10A Thunderbolt IIs, and the Marines with two-seat all-weather F/A-18Ds.
OV-10s were also a mild export success, going to seven other countries, mainly in the COIN role. Most have since been retired in favor of newer designs, though the Philippines still has a large and active OV-10 force. The type enjoyed a brief renaissance in 2015 when two former Marine OV-10Ds were taken up by the USAF for use against ISIS forces in Iraq, to see if the design was still viable. Though the OV-10s performed well, the USAF is not likely to put it back into production. 360 were built, and at least 25 are on display in museums aside from the aircraft that are still operational.
This is another shot of the OV-10 from the previous picture; the camouflage does its work, since the tail number is practically invisible. As a result, I'm not sure which Bronco this is, other than it was assigned to the 601st Tactical Air Control Wing at Sembach, where this picture was taken. This was just before the 1980 airshow--a C-9 Nightingale and a C-130 Hercules can be seen in the background.
Dad was assigned to Sembach at the time; his squadron was a component of the 601st, though not located at the base. Today, this would look very different: the airfield was largely abandoned after the USAF moved out at the end of the Cold War. This hardstand has almost completely been overgrown, while the hangars and tower in the back are derelict. It's fascinating to see urban explorers going through the airfield on YouTube, and remembering when it was a frontline airbase when I was a kid, 40+ years ago.
For most of us it takes an extra push of confidence to wholly commit to something that tests our core. For this guy, it's pushing off on what looks like a beautifuly shaped wave that might just curl over his head and give him the ride of his life.
For me, the extra push came a couple of years ago, sitting in a doctor's office and listening to him explain just what dementia was and how important it was going to be for me to weigh the benfits of committing to travel down this one way street with my wife. It was going to be important to be an example as a father and grandfather, to show that true committment never wavers. The true push came when I looked into my wife's eyes and saw the fear behind the tears and knew that she needed me more than ever before to be her stable rock. It was time to start walking the talk. The tears could be shed in private, but for now she needed a committed hand to hold and a shoulder to lean her head on. God help me to find the strength to finish this walk as it can be really lonely.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on authentic facts. BEWARE!
Some background:
The Austrian Air Force in its current form was created in May 1955 by the victorious Allied powers, subject to restrictions on its use of guided missiles. The Austrian State Treaty of 1955 committed Austria to permanent neutrality. Pilot training started out with a four Yak-11 Moose and four Yak-18 Max aircraft donated by the Soviet Union, and Austria purchased further light trainer types under the Military Assistance Program. Until 1960 Austria purchased training and support aircraft under the MAP, but no modern fighter aircraft; the role of a fighter was rather inadequately filled by thirty already outdated Saab 29 Tunnan, bought second-hand from the Swedish Air Force in the early 1960s which equipped two fighter bomber squadrons.
To expand its capabilities and modernize the fleet, Austria purchased from 1970 on a total of 40 Saab 105 lightweight multi-role aircraft from Sweden with the intention to deploy them in trainer, reconnaissance, ground attack and even interception roles. As it became clear in the 1980s that the light sub-sonic aircraft were inadequate for air combat and airspace interdiction, Austria started looking for a more capable aircraft. In 1984, Austria had devised a two-phase solution to its problem: buying 30 interim aircrafts cheaply as a stopgap and then trading them back for a new generation aircraft in the early or mid-Nineties.
International response was quick and manifold: Bristol Aerospace offered initially ex RAF Jaguars to be replaced by Tornado F.3 or even Eurofighters; Saab-Scania offered between 24 and 30 former Royal Swedish Air Force J 35D Draken, followed by Saab J 39 Gripen as future substitutes; General-Electric suggested downgraded F-16/79 or F-16A for phase one and an option for the same aircraft in a more modern variant for phase two; Northrop’s numberF-5E was another alternative for phase one. Dassault was also present with refurbished Mirage III initially, followed by Mirage 2000.
Finding the most suitable option in this mass was not easy, and eventually a surprising deal materialized: In 1985 the contract for the sale of twenty-four Lightning F.56 fighters plus four T.55 trainers was signed by the SPÖ/FPÖ government under Fred Sinowatz. The background: Saudi Arabia had been operating thirty-four F.53 single-seaters and six T.55 trainers since 1967 and was about to retire its fleet, which was still in very good condition and with a reasonable number of flying hours left on many airframes. The aircraft would be refurbished directly at BAe in Great Britain with the option to switch to the Tornado ADV or its successor, the Eurofighter Typhoon, later.
The Lightning F.53 was an export version of the RAF’s F.6, but with a multi-role mission profile in mind that included, beyond the primary interceptor mission with guided missiles or internal guns, the capability to carry out interdiction/ground attacks and reconnaissance missions. To carry a suitable ordnance load, the F.53 featured additional underwing pylons for bombs or unguided rocket pods. Instead of the standard Firestreak/Red Top AAM missile station in the lower front fuselage, two retractable panniers with a total of forty-four unguided 50 mm rockets, which were effective against both ground and aerial targets, could be installed, or, alternatively, two camera packs (one with five cameras and another with a rotating camera mount) was available for tactical photo reconnaissance missions. Overwing hardpoints, adapted from the Lightning F.6, allowed to carry auxiliary fuel tanks to increase range/endurance, additional rocket pods or even retarded bombs.
The Lightning T.55 was also an export variant, a two-seat side-by-side training aircraft, and virtually identical to the T.5, which itself was based on the older F.3 fighter variant, and fully combat-capable.
The Saudi Arabian multi-role F.53s had served in the ground-attack and reconnaissance roles as well as an air defense fighter, with Lightnings of No. 6 Squadron RSAF carrying out ground-attack missions using rockets and bombs during a border dispute with South Yemen between December 1969 and May 1970. Saudi Arabia received Northrop F-5E fighters from 1971, which resulted in the Lightnings relinquishing the ground-attack mission, concentrating on air defense, and to a lesser extent, reconnaissance. Until 1982, Saudi Arabia's Lightnings were mainly operated by 2 and 6 Squadron RSAF (although a few were also used by 13 Squadron RSAF), but when 6 Squadron re-equipped with the F-15 Eagle from 1978 on, all the remaining aircraft were concentrated and operated by 2 Squadron at Tabuk. In 1985, as part of the agreement to sell the Panavia Tornado (both IDS and ADV versions) to the RSAF, the Lightnings were traded in to British Aerospace, returned to Warton for refurbishment and re-sold to Austria.
While the Saudi Arabian Lightnings’ hardware was in very good shape, the Austrian Bundesluftwaffe requested some modifications, including a different missile armament: instead of the maintenance-heavy British Firestreak/Red Top AAMs, the Lightnings were to be armed with simpler, lighter and more economical IR-guided AIM-9 Sidewinder AAMs which were already in the Austrian Air Force’s inventory. Two of these missiles were carried on single launch rails on the lower forward fuselage; an additional pair of Sidewinders could also be carried on the outer underwing stations, for a total of four. The F.53s’ optional retractable unguided rocket panniers were dropped altogether in favor of a permanent avionics bay for the Sidewinders in its place. However, to carry out tactical reconnaissance tasks (formerly executed by J 29Fs with a removable camera pod instead of the portside gun bay), four Austrian Lightnings frequently had one of the optional camera compartments installed, thereby losing the capability to deploy Sidewinders, though.
Among other things, the machines were furthermore upgraded with new bird strike-proof cockpit glazing, avionics were modernized, and several other minor customer requests were adopted, like a 0.6-megacandela night identification light. This spotlight is mounted in the former portside gun bay in front of the cockpit, and an anti-glare panel was added under the windscreen.
The fixed in-flight refueling probe was deleted, as this was not deemed necessary anymore since the Lightnings would exclusively operate within neutral Austria’s borders. The probes could, however, be re-installed, even though the Austrian pilots would not receive on-flight refueling training. The Lightnings' optional 260 imp gal overwing tanks were retained since they were considered to be sufficient for extended subsonic air patrols or eventual ferry flights.
The refurbished Lightnings were re-designated F.56 and delivered in batches of four between 1987 and 1989 to the Austrian Air Force’s 1st and then 2nd Fighter Squadrons, carrying a grey air superiority paint scheme. At that time, the airframes had between 1,550 and 2,800 flight hours and all had a general overhaul behind them. In 1991, the Lightings were joined by eighteen German ex-NVA-LSK MiG-23s, which were transferred to Austrian Air Force's ‘Fliegerwerft B’ at Nittner Air Base, where they'd be overhauled and updated with NATO-compatible equipment. As MiG-23Ö they were exclusively used as interceptors, too.
Shortly after their introduction, the Austrian Lightnings saw their first major use in airspace interdiction starting 1991 during the Yugoslav Wars, when Yugoslav MiG-21 fighters frequently crossed the Austrian border without permission. In one incident on 28 June a MiG-21 penetrated as far as Graz, causing widespread demands for action. Following repeated border crossings by armed aircraft of the Yugoslav People's Army, changes were suggested to the standing orders for aircraft armament.
With more and more practice and frequent interceptions one of the Lightning's basic flaws became apparent: its low range. Even though the Lightning had a phenomenal acceleration and rate of climb, this was only achieved in a relatively clean configuration - intercepting intruders was one thing but escorting them back to the Austrian border or an assigned airfield, as well as standing air patrols, were a different thing. With more tactical experience, the overwing tanks were taken back into service, even though they were so draggy that their range benefit was ultimately zero when the aircraft would use its afterburners during a typical interception mission. Therefore, the Austrian QRA Lightnings were typically operated in pairs: one clean and only lightly armed (typically with the guns and a pair of AIM-9s), to make a quick approach for visual intruder identification and contact, while a second aircraft with extra fuel would follow at high subsonic speed and eventually take over and escort the intruder. Airspace patrol was primarily executed with the MiG-23Ö, because it had a much better endurance, thanks to its VG wings, even though the Floggers had a poor service record, and their maintenance became ever more complicated.
After more experience, the Austrian Lightnings received in 1992 new ALR-45 radar detectors in a fairing on the fin top as well as chaff and flare dispenser systems, and the communication systems were upgraded, too. In 2004 the installation of Garmin 295 moving map navigation devices followed, even though this turned out to be a negligible update: on December 22, 2005, the active service life and thus military use of the Lightnings in general ended, and Austria was the last country to decommission the type, more than 50 years after the first flight of the prototype on August 4, 1954.
The Austrian Lightnings’ planned service period of 10 years was almost doubled, though, due to massive delays with the Eurofighter’s development: In 2002, Austria had already selected the Typhoon as its new “Phase II” air defense aircraft, having beaten the F-16 and the Saab Gripen in competition, and its introduction had been expected to occur from early 2005 on, so that the Lightnings could be gradually phased out. The purchase of 18 Typhoons was agreed on 1 July 2003, but it would take until 12 July 2007 that the first Typhoon would eventually be delivered to Zeltweg Air Base and formally enter service with the Austrian Air Force. This operational gap had to be bridged with twelve F-5E leased from Switzerland for EUR 75 mio., so that Quick Reaction Alert (QRA) duties for the Austrian airspace could be continued.
General characteristics:
Crew: 1
Length: 55 ft 3 in (16.84 m)
Wingspan: 34 ft 10 in (10.62 m)
Height: 19 ft 7 in (5.97 m)
Wing area: 474.5 sq ft (44.08 m²)
Empty weight: 31,068 lb (14,092 kg) with armament and no fuel
Gross weight: 41,076 lb (18,632 kg) with two AIM-9B, cannon, ammunition, and internal fuel
Max takeoff weight: 45,750 lb (20,752 kg)
Powerplant:
2× Rolls-Royce Avon 301R afterburning turbojet engines,
12,690 lbf (56.4 kN) thrust each dry, 16,360 lbf (72.8 kN) with afterburner
Performance:
Maximum speed: Mach 2.27 (1,500 mph+ at 40,000 ft)
Range: 738 nmi (849 mi, 1,367 km)
Combat range: 135 nmi (155 mi, 250 km) supersonic intercept radius
Range: 800 nmi (920 mi, 1,500 km) with internal fuel
1,100 nmi (1,300 mi; 2,000 km) with external overwing tanks
Service ceiling: 60,000 ft (18,000 m)
Zoom ceiling: 70,000 ft (21,000 m)
Rate of climb: 20,000 ft/min (100 m/s) sustained to 30,000 ft (9,100 m)
Zoom climb: 50,000 ft/min
Time to altitude: 2.8 min to 36,000 ft (11,000 m)
Wing loading: 76 lb/sq ft (370 kg/m²) with two AIM-9 and 1/2 fuel
Thrust/weight: 0.78 (1.03 empty)
Armament:
2× 30 mm (1.181 in) ADEN cannon with 120 RPG in the lower fuselage
2× forward fuselage hardpoints for a single AIM-9 Sidewinder AAM each
2× underwing hardpoints for 1.000 lb (454 kg) each
2× overwing pylon stations for 2.000 lb (907 kg each),
typically occupied with 260 imp gal (310 US gal; 1,200 l) ferry tanks
The kit and its assembly:
This was another submission to the “Hunter, Lightning and Canberra” group build at whatifmodellers.com in 2022 and intended as a rather simple build since it was based on an alternate reality plot: the weird story that Austria was offered a revamped fleet of ex-Saudi Arabian Lightnings is true(!), but the decision eventually fell in favor of revamped Saab J 35Ds from Sweden. For this what-if build I used the real historic timeline, replaced the aircraft, and built both story and model around this – and the result became the BAC Lightning F.56 in Austrian Air Force service.
Initially I wanted to use an Airfix BAC Lightning in The Stash™, a really nice model kit and a relatively new mold, but it turned out to be the kit’s F.2A variant. While very similar to the F.6, changing it into a F.53 analogue with the OOB parts turned out to be too complex for my taste. For instance, the F.2A kit lacks the ventral gun bay (it just comes with the auxiliary tank option since the guns are already located in front of the cockpit) and the cable conduits on the lower flanks. Procuring a suitable and priceworthy Airfix F.6 turned out to be impossible, but then I remembered a Hasegawa Lightning F.6 in The Stash™ that I had shot at ev!lbay many moons ago for a laughable price and without a concrete plan. However, this kit is pretty old: it has raised (yet quite fine, less robust than the Matchbox kit) panel lines and even comes with a pilot figure, but also many weak spots like the air intake and the jet exhausts that end in flat walls after some millimeters depth and a very basic cockpit. But for this rather simple what-if project the kit appeared to be a suitable basis, and it would eventually find a good use.
The Hasegawa Lightning was basically built OOB, even though I made some cosmetic amendments like a better seat for the pilot, hydraulic fluid lines on the landing gear made from wire or opening the flat walls inside of the air intake opening and the jet nozzles. Behind the radome, a simple splitter plate was added as well as a recessed bulkhead in front of an implanted Me 262 cockpit tub (the Hasegawa kit just offers a bare floor panel, nothing else!), the afterburners were extended inwards with parts from a Matchbox A.W. Meteor night fighter.
The Red Top AAMs and the in-flight refueling probe were omitted. Instead, I added extra F.53-style forward-swept pylons under the outer wings, scratched from 1.5 mm styrene sheet due to their odd, raked shape, and I added Sidewinder launch rails plus suitable missiles from a Hasegawa air-to-air weapons set to all four stations. After long consideration I also retained the ‘overburger’ tanks, partly because of the unique layout on the Lightning, and also because of operational considerations.
Chaff dispensers were scratched from styrene profiles and placed at the fin’s base. A fairing for the retrofitted radar warning sensor was added to the fin tip, created from 1.5 mm styrene sheet.
Painting and markings:
To reflect the “alternate reality” role of the Lightning I gave the model a livery similar to the Saab J 35Ö that were actually procured: an adaptation of the USAF “Egypt One” scheme, carried primarily by the USAF F-16s. Adapting this simple three-tone camouflage from the flat F-16 to the Draken was easy and straightforward, but applying it to a Lightning with its many vertical surfaces turned out to be a tough challenge. I eventually came up with a paint scheme that reminds of the late RAF low-viz Lightning liveries, which existed in a wide range of patterns and graduations of grey.
The colors were authentic, FS 36118, 36270 and 36375 (using Humbrol 125, 126 and 127), and I decided to emphasize the camouflage of the flanks against the horizon, so that the vertical surfaces and the fin became FS 36270. The undersides of wings, stabilizers and fuselage became FS 36375. The dark FS 36118 was only applied to the upper sides of the wings and the stabilizer, and to a high dorsal section, starting at the wing roots. As a small contrast, the tank area on the spine was painted in light grey, simulating unpainted fiber glass. The radome was painted with a streaky mix of Humbrol 155 and 56.
As usual, the model received a light black ink washing, some post-panel-shading in lighter tones, and, due to the raised panel lines, was very lightly rubbed with graphite. The cockpit interior was painted in medium grey (Revell 47) with an olive drab fabric fairing behind the black pilot seat, which received ejection handles made from thin wire as eye candy. The landing gear and the respective wells were painted in Humbrol 56 (Aluminum Dope).
The decals are a wild mix: The fuselage roundels are actually wing markings from a Hasegawa J 35OE, as well as the huge orange "06" on the wings (I could not resist; they will later be partly obscured by the overwing tanks, but the heck with it!). The roundels on the wings come from a generic TL Modellbau sheet - I found that I needed larger markings than those on the Draken.
Both unit and individual aircraft identifiers are single black DIN font digits, also from TL Modellbau. The unit badges on the fin are authentic, even though from an earlier era: they came from an Austrian J 29 of Fliegerregiment 2 from a PrintScale sheet, and all stencils were taken from the OOB low-viz RAF markings sheet, plus four small warning triangles for the underwing pylons.
A ‘what-if’ model in the purest sense, since this model depicts what could really have been: ex Saudi-Arabian export BAC Lightnings over the Austrian Alps! However, refurbished Saab J 35D Draken made the race (and later followed by the Eurofighter Typhoon at ‘Stage 2’), so that this Lightning remains fictional. It does not look bad in the ‘Egypt One’ paint scheme, though, better than expected!
TURN AROUND, H&M !
Hey H&M, you seem to be quite lost. Or did you forget your destination altogether?
You committed to reaching Living Wage for workers who make your clothes by 2018.
Remember that, H&M? You even drew up a roadmap, and you got loud cheers from all over the world.
It looks like you threw the roadmap out the window and you now need some help to get to your original destination before 2018 is over.
Here’s a short version of what you need to do:
Turn around
to stay true
to your commitment
Go straight
to your suppliers
Turn right
Take the right turn
to make sure workers
get paid a living wage
See more here:
Sir Charles Spencer Chaplin KBE (16 April 1889 – 25 December 1977) was an English comic actor, filmmaker, and composer who rose to fame in the era of silent film. He became a worldwide icon through his screen persona, the Tramp, and is considered one of the film industry's most important figures. His career spanned more than 75 years, from childhood in the Victorian era until a year before his death in 1977, and encompassed both adulation and controversy.
Chaplin's childhood in London was one of poverty and hardship. His father was absent and his mother struggled financially—he was sent to a workhouse twice before age nine. When he was 14, his mother was committed to a mental asylum. Chaplin began performing at an early age, touring music halls and later working as a stage actor and comedian. At 19, he was signed to the Fred Karno company, which took him to the United States. He was scouted for the film industry and began appearing in 1914 for Keystone Studios. He soon developed the Tramp persona and attracted a large fanbase. He directed his own films and continued to hone his craft as he moved to the Essanay, Mutual, and First National corporations. By 1918, he was one of the world's best-known figures.
In 1919, Chaplin co-founded the distribution company United Artists, which gave him complete control over his films. His first feature-length film was The Kid (1921), followed by A Woman of Paris (1923), The Gold Rush (1925), and The Circus (1928). He initially refused to move to sound films in the 1930s, instead producing City Lights (1931) and Modern Times (1936) without dialogue. His first sound film was The Great Dictator (1940), which satirised Adolf Hitler. The 1940s were marked with controversy for Chaplin, and his popularity declined rapidly. He was accused of communist sympathies, and some members of the press and public were scandalised by his involvement in a paternity suit and marriages to much younger women. An FBI investigation was opened, and Chaplin was forced to leave the U.S. and settle in Switzerland. He abandoned the Tramp in his later films, which include Monsieur Verdoux (1947), Limelight (1952), A King in New York (1957), and A Countess from Hong Kong (1967).
Chaplin wrote, directed, produced, edited, starred in, and composed the music for most of his films. He was a perfectionist, and his financial independence enabled him to spend years on the development and production of a picture. His films are characterised by slapstick combined with pathos, typified in the Tramp's struggles against adversity. Many contain social and political themes, as well as autobiographical elements. He received an Honorary Academy Award for "the incalculable effect he has had in making motion pictures the art form of this century" in 1972, as part of a renewed appreciation for his work. He continues to be held in high regard, with The Gold Rush, City Lights, Modern Times, and The Great Dictator often ranked on lists of the greatest films.
Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).
Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions
"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".
The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.
The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.
Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.
Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:
Wet with cool dew drops
fragrant with perfume from the flowers
came the gentle breeze
jasmine and water lily
dance in the spring sunshine
side-long glances
of the golden-hued ladies
stab into my thoughts
heaven itself cannot take my mind
as it has been captivated by one lass
among the five hundred I have seen here.
Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.
Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.
There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.
Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.
The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.
In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:
During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".
Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.
While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’
Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.
An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.
Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983
Commercialization and entrance into mainstream pop culture
Main article: Commercial graffiti
With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.
In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".
Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.
Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.
Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.
Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.
There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.
The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.
Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.
Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis
Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.
Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.
Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"
Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal
In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.
Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.
Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.
Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.
With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.
Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.
Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.
Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.
Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.
Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.
Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.
Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.
The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.
I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.
The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.
Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.
Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.
In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".
There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.
Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.
A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.
By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.
Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.
In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.
A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.
From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.
In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.
Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.
Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.
Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.
In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.
Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.
In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.
In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."
In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.
In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.
In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.
In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.
In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.
The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.
To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."
In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.
In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.
Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".
Graffiti Tunnel, University of Sydney at Camperdown (2009)
In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.
Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.
Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.
In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.
Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.
Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.
To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.
When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.
The Mayor of London writes to mark the 40th anniversary of the decriminalisation of homosexuality in England and Wales. On 27th July 1967, homosexuality was legalised in England and Wales.
“London is home to the largest and most diverse lesbian, gay, bisexual and trans (LGBT) population in Europe and as Mayor, I am committed to ensuring our city retains its reputation as a welcoming and safe place for lesbian and gay people to live in and visit.
The lesbian, gay, bisexual and trans community make an enormous contribution to the life of the capital, adding to its economic, cultural and social success. I am proud that my administration has been able to effect real change in tackling homophobia and promoting equality for LGBT people. This includes setting up the UK's first Partnership Register in 2001, which paved the way for the 2004 Civil Partnership Act; successfully lobbying for new anti-discrimination laws to protect the LGBT community; high profile projects targeting anti-homophobic bullying in London schools; and banning ads for holiday resorts that discriminated against lesbian and gay people, forcing them to change their policies.
I am determined that London continues to lead the way for lesbian, gay, bisexual and trans equality. This year I published the most comprehensive action plan on sexual orientation equality produced in the public sector. However, we also need continued vigilance to tackle inequality and discrimination. This means ongoing work with the police to combat homophobic hate crime and discrimination in the capital and working closely with campaigning organisations such as Stonewall as well as community groups representing London’s diverse LGBT community.
It is also important to support LGBT culture. Just a few weeks ago tens of thousands of lesbians and gay men converged on central London to celebrate Pride. I am also delighted that with my support London has won the right to host the International Gay and Lesbian Football Association World Championships. They will be the first event of the Cultural Olympiad in London in the run up to the 2012 Olympics in the capital. The Championships will sit alongside Pride, LGBT History Month, the Black LGBT Community Awards, Soho Pride, International Day Against Homophobia and the London Lesbian and Gay Film Festival making London one of the main centres of gay culture in the UK and one of the gay capitals in the world.
However, at the same time we have witnessed attacks on the basic human and civil rights of lesbians, gay men, bisexuals and trans people to peacefully demonstrate and to live the lives they choose. In the past year lesbian and gay people have come under attack – sometimes physically – in countries such as Cameroon, Croatia, Estonia, Hungary, Iraq, Latvia, Lithuania, Moldova, Nigeria, Poland, Romania, Russia and Uganda. While cities such as London, Amsterdam, Berlin, Copenhagen and San Francisco celebrate their lesbian and gay communities, homophobic hatred and violence remains a global phenomenon with state institutions fanning the flames of homophobic violence against their own citizens, most recently in Israel, Iran, Jamaica and Nigeria.
Any attack on rights of lesbian and gay people undermines all of our human rights. This is why it is important to support LGBT equality, challenge discrimination and celebrate diversity in this country, so that London sets a world-class benchmark that others are inspired to follow.”
(Courtesy – NEW STATESMAN, UK current affairs magazine of the year)
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Though homosexuality was legalised in England and Wales many years ago, nowadays there are about 70 other countries in which gay people still face arrest or even death. Here the New Statesman marks the 40th anniversary of legalisation with an eight-page special by Brian Whitaker, Julian Clary, Matthew Parris and more. In Gay Special,
Ken Livingstone on gay rights (By Ken Livingstone, 20th July 2007)
The Mayor of London, Kenneth Robert Livingston writes to mark the 40th anniversary of the decriminalisation of homosexuality in England and Wales.
My night in a gay sauna (By Howard Lake, 20th July 2007)
Heterosexual 'Howard Lake' tells the story of how he got experimental on a visit to a gay sauna.
Born gay? No Way! (By Richard Cohen, 20th July 2007)
Cohen says he is living-proof that homosexuality is a choice, and one that can be reversed.
I am what I am and it's not a choice (By Peterson Toscano, 20th July 2007)
After spending money and travelling the world in an effort to "choose not to be gay", Toscano began to embrace his homosexuality and realised it is not a choice.
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Journalist and former Conservative Member of Parliament Matthew Parris on how he likes Britain better today than he did 20 years ago.
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Brian Whitaker reports on the new global upsurge in pink politics, from China and Iraq to South America plus we've interviews with gay people around the globe.
I owe it all to dear old Wolfy (By Julian Clary, 19th July 2007)
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The trials of Peter (By Alice O'Keeffe, 19th July 2007)
Peter Tatchell is the British gay movement's great campaigner. But now that so many of the battles here have been won, does he think it's time for a different kind of gay politics?
Disappearing act (By Stephen Armstrong, 19th July 2007)
In the 1990s, gay storylines were all the rage in mainstream television; now they are all but non-existent. Campaigners accuse broadcasters of failing to reflect modern Britain.
Dragtastic! (By Louis Wise, 19th July 2007)
Cross-dressing has shaken off its dowdy image and gained a new lease of life.
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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
The Town of Clifton Park is committed to ensuring the public safety and protecting the citizens and property of community. In addition to dedicated contract policing by the Saratoga County Sheriff’s Department and the New York State Police {Clifton Park Station} maintains a Town of Clifton Park Security Patrol.
Town Security Patrols cover town facilities – Buildings, Parks, Recreational / Sport Venues and residential neighbors to insure the public safety, protect public and private property. Town Security is responsible for the following items also –
Conducts speed checks on town roadways to ensure general compliance with posted speed limits,
Security Patrols days, evenings, weekends at various hours to meet residential needs and concerns,
Security / Code Enforcement Officers are responsible for the enforcement of all Town Codes and ordinances,
Enforces all Fire Lane and Handicapped Parking Laws,
Provides security and law presence at all Town Board, Committee Meetings, in the Justice Court and general public gatherings in Town Hall and Town Court located at the Town Public Safety Building,
Conducts “Vacation” home security checks to deter unlawful activity, upon written request of the homeowner, while away on vacation. Please See “Online Vacation Form”.
Traffic Control and Crossing Duties -
Assists the Shenendehowa Schools with Crossing Guard duties on busy highways,
Provide crossing duties for Town Sponsored events - Day Camp sites, civic events, Sports Tournaments, Parades, and / or town emergencies,
The Town of Clifton Park Security Department consists of 3 - Full Time Security Officers, 4 - Part-time Security Officers, 4 - Guards and 2 – Armed Court Officers and all Full Time, Part-time and Court Officers are New York State Certified Officers and all Public Safety Security Vehicles are fully radio equipped to interact with Saratoga County Sheriff’s Department or the New York State Police.
Source:
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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
After months off (one failed trip to London derailed my progress. There just weren't any people in London that day...) I committed to restarting at a big event that gave me lots of opportunities. This weekend was the pro-EU march in London, so I took my camera along and stalked the streets looking for faces that exemplified the anti-brexit movement. I'd walked with the march from the start at Hyde Park Corner and was approaching the turn towards the houses of parliament, when we went though a great section of open shade which prompted me to split off from my friends and find the right stranger for the shot. Walking slowly against the crowd I saw the perfect face: distinguished, individual, clearly somewhat stylish with the beard and beret, and the blue scarf I took to be in support of the EU. He was carrying a camera (a lot of people were) and I've heard photographers are often more willing subjects as they understand what you're trying to do. I asked for a photo and John did a great job of managing his face- it seems like most people's instinct is to contort into something alien but John seemed to get it immediately. After a couple of shots I mentioned the scarf, which he quickly pointed out wasn't affiliated with the EU at all; he'd picked it up in his travels with a charitable organisation well outside of the EU. He asked if i was a photographer, to which i sheepishly said "erm well, an amateur one... yes". I realised that the camera John was holding wasn't an entry level Nikon, but a film camera i couldn't hope to understand how to use. John took something out of his pocket and explained that he was here not so much for the cause, but for the photography, as he's been visiting and documenting protests for the past several years. he handed me his card, which listed some of his published work over the past 25 years, including photojournalism from around the world. His comfort in front if the lens made a bit more sense now. John's interest is in traditional film photography, and his website will give you some insight into the travels and experiences he has documented over the years. Thanks for your time John, and for being a great subject for my return to the project.
You can find a link to John's website here:
100 Strangers Group:
St Baldricks Brevard at The Avenue Viera by commercial photographer Rich Johnson of Spectacle Photo. Dedicated to the St. Baldrick's Foundation Events on the Space Coast of FL and raising awareness for Childhood Cancer. The St. Baldrick's Foundation is a volunteer-driven charity committed to funding the most promising research to find cures for childhood cancers and give survivors long and healthy lives.
The theme of the week is "Committed". This works on many levels with this shot:
1. Sooner or later we'll all be committed to the ground!
2. If we don't stay committed to this church it will be shut after nearly 900 years
3. I should have been committed for taking on a 365 project... but it's too late now!
You'll notice that there's a petrol can by one of the grave stones in the shot... that's Tom and Pat strimming the place to keep it nice.... that's commitment too.
Handsworth Helping Hands (HHH) is a voluntary group committed to improving the quality of life in Handsworth, Birmingham.
This may be by carrying out environmental work such as street clean-ups and clearing and planting public spaces, or by helping residents with jobs they can't or don't have the means to do for themselves.
HHH relies mainly on grants and donations to cover the cost of insurance, purchase of tools and running the group's van.
www.facebook.com/groups/334430036631024/
When I go on errands with the Helping Hands transit van I cycle to collect the van, store the bicycle in the van and help with whatever work needs doing. Oscar dog sometimes comes along with me in the cabin of the van. He has been travelling in the front pannier of my folding bicycle since he was a puppy, ten years ago.
democracystreet.blogspot.co.uk/2011/11/things-to-do-and-d...
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.
"Flickr isn't Flickr without the contributions and participation of our free members, and we remain committed to a vibrant free offering.
If you are a free member with more than 1000 photos or videos, you will have ample time to upgrade to Pro."
So, the way to show how valuable the contributions of the photography of free members is to effectively make their storage space small enough to be unusable. The explanation is pure bulls**t. The reality is that it is the way of the world these days - CORPORATE and INDIVIDUAL greed. There is no other explanation. People that know me know my views about this, and my politics, for which I make no apology. I would like to explain why I am how I am, which may be a bit boring, but it's at the bottom so you can skip it if you want.
This is yet another example of the greed for money that the rich of the world have, always at the expense of those that can't afford it. I did fear this would happen when SmugMug took over, with the pretence of 'improvements' when in reality it is the greed for more money on both parties. Yes, things need to be improved for the payers of Pro accounts. Why not do that ? You don't improve things for the Pro by taking away from the non-Pro user. Some may say 'It's only $50 a year - that's nothing'. In reality that is a hell of a lot of money to a hell of a lot of people that are on the breadline due to right wing policies (Tory / Republican etc. etc.) that support corporate greed over treating the poor with some respect.
This is why this sort of corporate greed upsets me so much, so stop here if you don't want to understand why I am how I am. As a kid (ages 8 to 10), I used to collect door to door for charities. I grew up in a fishing village with an adjoining RAF base. The RAF officers generally lived in large mansions and houses, and I expected to get rich pickings from these for the charities. But I was shocked to get virtually nothing. The real givers were the poorer fishing communities that lived on council estates. It was the same with tips on my paper round. The mansions were a waste of time. This had a really deep impact on me, and taught me about how mean and tight the rich were compared to the poor, that were always willing to help anyone that needed help. We used to joke about how that's how the rich became rich. The next General Election was also very telling. Almost exclusively, these large houses and mansions had Tory posters and the council estates had SNP and Labour. It didn't take a genius to make a defining political connection. Since that young age (and before), I have always striven to help anyone that is less well off than myself. Not just financially. I felt I could never be like these Tories that just wanted to keep their money in their own greedy mitts. I have had a good and productive career. But even though I have earned well, I have maintained my policy to help less fortunate. I'd have willingly paid more tax, but because of the Tory allergy to this (ie. keep their own pockets lined) I ended up donating around £120 a month to various charities instead, and have always given money and time to the homeless.
Anyway, that is why I feel so strongly about this. It's not that I can't afford it - it's about the principle of fairness and greed. I want my money to go the those that need it, not give even more to rich corporations.
Here's an open question to any Tory or Republican, or any right winger from any country (I can't get a single answer from any MP I have written to - probably they think 'oh, it's one of those poor we keep hearing about') : What is it with this greed and selfishness and lack of willingness to contribute? What is it with your utter and open contempt for the poor? I keep hearing about them doing this and that to help the really needy, but the reality is a policy gives £5 to the poor is hugely publicised while stealthily taking £100 from them is kept as quiet as possible.
Apologies for the rant, but no apologies for who I am. I just want to help and contribute to the less fortunate, not to the well off corporations and individuals (so they can buy their 7th yacht rather than actually help someone other their self). I feel this is true Socialism, not the vilified version you get via the right wing media, especially the likes of the vile and hateful Daily Mail (or 'Fanzine of the English Defence League' as I call it).
I could go on, and on, and on, but I'll stop there for now. Basically 3 things I hate are Arrogance, Greed and Selfishness. ie. the 3 main features of right wing politics.
But shame on you Flick and SmugMug (I suppose the name fits their policy of greed). I've generally enjoyed my time with Flickr, but fear that is coming to an end. Thank-you to those that have stuck with me (and this rant!)